THE NIGHAIVTU

• •
AND

THE OLDEST INDIAN TREATISE
ON ETYMOLOGY, PHILOLOGY, AND SEMENTICS

CRITICALLY EDITED FROM ORIGINAL MANUSCRIPTS AND

TRANSLATED FOR THE FIRST TIME INTO ENGLISH, WITH

INTRODUCTION, EXEGETICAL AND CRITICAL NOTES,

THREE INDEXES AND EIGHT APPENDICES

BY

LAKSHMAN SARUP, M.A. (PANJ.), D. PHIL. (OxoN.)

LATE PROFESSOR OF SANSKRIT AT THE UNIVERSITY OF PANJAB, LAHORE

TEXT

( Pages 1 to 298 )

INTRODUCTION, ENGLISH TRANSLATION AND NOTES

( Pages 1 to 260 )

MOTILAL BANARSIDASS
DELHI :: VARANASI :: PATNA

MOTILAL BANARSIDASS

BUNGALOW ROAD, JAWAHARNAGAR, DELHI-7
NEPALI KHAPRA, VARANASI (u.P.)
BANKIPORE, PATNA (BIHAR)

Pk

-^ ,

Second Reprint 1967
Price Rs, 40.00

PRINTED IN INDIA BY SHANTILAL JAIN, AT SHRI JAINENDRA PRESS,
BUNGALOW ROAD, JAWAHARNAOAR, DELHI-7 AND PUBLISHED BY
SUNDARLAL JAIN, MOTILAL BANARSIDASS, BUNGALOW ROAD,
JAWAHARNAOAR, DELHI-7

THE NIQHANTU

• •

AND

THE NIRUKTA

THE OLDEST INDIAN TREATISE
ON ETYMOLOGY, PHILOLOGY, AND SEMANTICS

CRITICALLY EDITED .FROM ORIGINAL MANUSCRIPTS AND

TRANSLATED FOR THE FIRST TIME INTO ENGLISH, WITH

INTRODUCTION, EXEGETICAL AND CRITICAL NOTES,

THREE INDEXES AND EIGHT APPENDICES

BY

LAKSHMAN SARUP, M. A, (PANJ,), D. PHIL. (OxoN.)

(Of Balliol College Oxford)

PROFESSOR of SANSKRIT, ORIENTAL COLLEGE, LAHORE

SANSKRIT TEXT, WITH AN APPENDIX SHOWING THE

RELATION OF THE NlRUKTA WITH OTHER

SANSKRIT WORKS.

MOTILAL BANARSIDASS

DELHI :: VARANASI :: PATNA

£ T";,.

>hanti Lai am

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Copies available at :

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II %ft:

n

H.

PREFACE.

On my return home to India, a systematic and exhaustive
search for the hitherto unutilised mss. of the Nirukta was made.
I myself undertook an extensive tour in Rajputana, Baroda,
Tihri-Garhwal and Cashmere and examined the state collections of
Sanskrit mss. I also visited Benares, Patna, Madras, Madura, and
Tanjore. I wrote to scholars, and librarians in charge of Sanskrit
mss. throughout the country. I was therefore able to secure the
use of several mss. hitherto not utilised for the constitution of
the text. These mss. are as follows : —

Bk.1 This ms. belongs to the state Library, Bikaner. The
loan was secured for the University of the Panjab through the
courtesy of Maharaja S'ri Sir Bhairon Singhji, K. C. I. E., Vice-
President, Council, Bikaner.

Contents. The Nirukta of Yaska in the shorter recension
containing the two parts i. e. the piirvdrdha and the uttardrdha
in in leaves. It is a badly preserved ms. and full of mistakes.

Size: 9J"x4|" Material: Paper. No. of leaves: in
No. of lines per folio: 8. Characters: Devanagarl.

Date : on f. inr. ( sic. ) «ft OTntTsrH*?^ II *N^ *i*rrftj*r§?5*Trif I
i sre^ri fovprft % feftkii <ra* i. e. I7o5 Vik.=l67i) A. D.

The colophon ends thus : ( sic. )

BK.8 Contents : the S'-iksd Cat'iiMaya written without a break.
The IIIH. is injured in many places. Niyhantu is given from f. 9
r. to f. 18r.

Size : Og* x 4f . Material : Paper. No. of leaves : 18.

No. of linos: 8. Charaetern: Devaniigarl. Dato: cm f, 18 P:

MIC: $*? «VH9It || «o ^«^ ^rj^ 1*\^ q»i W^A ^ 1«

*ft i^f'HnT fef^^f i *?t iTiinfvrn^ %ft si^jiftrf & fonwA u ftr^ir^i 11
K.1 A am. written on paper in Uevauaguil eharucU

obtained through the courtesy of the Curator, Central Library,
Baroda. The contents are the 1st half of the Nirukta. It is full
of mistakes and belongs to the longer recension.

Size : 8 ^ x 3§". Number of leaves : 69.
Number of lines: 9.
Date: sic. ^r% 11 n u ^ u

pJi u «<tqi«ft %%*K^fi
Scribe : sic. w^Hflw^TO x **** * *rnr a u

Peculiarities: The colophon at the end of the 1st chapter runs
thus : ll ^% %?5% ^^wt«rnr: ll ; at the end of the 3rd chapter thus ;
sic. u ^r 5*^fc u i^% u ?jrforhan*T: ^n^rr ^r u VL u & M ?i% in \ n ^^ u
i4wwft«iuw«wi<1 n «nTi5^[^te*^i ft«n ^jttr'rlftr HIT?: u ; at the end
of the 4th chapter thus : u ^fa %^ i^r^ ^m«Tni: w\i\ft*i ?&fo *n \\

Evidently ayam refers to the 4th chapter and not to the Nirukta
as the 5th chapter is immediately continued. But the use of vd
does not seem to be correct in this case.

Sandhi and spelling : The visarga is retained but at the same
time euphonically combined i. e. a double process is introduced,
e. g. f. lv: 5^n^n?r^r:^8r«T ...... *wiwn:«& etc. The avagraha is not

marked, e. g. f. 2r. sn^fa f. lv. 3ST<nT5*nftft etc. The dental

nasal is avoided in conjunction, being reduced to unusvdra, e. g. f.
lv. Pkn*i«iil*t«<6<i ^«JS =50«iifiio

F. 2r. «f%nftu : f. Gv.

R.a A neat, well-written, woll-[>roscrvcd and complete ms.
of the Nirukta in Devanagarl characters.

Sixe: 8i/;x4J". N urn ber of leaves: 69 + ?7 + i blank=147.
Three leaves 75-77 are wrongly numbered a« 85-87.
-Number of linew : 9.

No date i» given. The name of the scribe i« not known.
The ins. lookn alxjut 200 year.s old. It belongs to the longer
recciiHion and doe« not give any new variants.

B*. It contaiiiH the 2nd half of the Nirukta, written on
paper in Devanagari character*.

Size: 8£"x3|-". Number of leaves : 83 + i blank. Number
of lines: 9.

Date : sic. i ^ i 31% I

The owner seems to be one Ramakrsna. He is saluted like a
god which is rather unusual : sft i *m$wnTrfe<snr «nr. I Or the
word Mcilika does not refer to the owner of the ms. but to God,
who is the master of all.

The ms. belongs to the longer recension. It represents a
very late stage of textual expansion. The colophon at the end runs

thus I s[Kf «i^»Tf> >3THM^j ^8*n^lT« I .

R*. A fragment of the 1st half of the Nirukta, written in
Devanagarl characters on paper. It looks old. It is illegible in
many places. Ink is bleached by age. It belongs to the shorter
recension.

Size : 9£" x 3J". Number of lines : 7. Number of leaves : 61-
Eight leaves are supplied in a different handwriting.

Kn. A palm leaf ms. written ia old Canarese characters,
presented to the Panjab University Library, Lahore. It belongs
to the shorter recension and sometimes gives important readings.

Size: lU"xiy. Number of leaves: 94+i blank. Number
of lines : 7.

No date is given, but as it is written in old Canarese characters,
it must bo at least ;500 years old, and might bo older.

K6. The text of the Nirukta is made up by 2 different inss.
Tho 1st half is given in GO+i blank leaves.

Size: i)i"x3.y'. Number of lines: 9. Date is not givoii.
Tho name of the surilx) is also unknown. The colophon ends thus: —

n wrft u sr«^ u i^%«?fn|owrg i The ms.

belongs to the longer reeeiisiun.

o o

Tho tind halt' is given in i + C5 leaves.
Si/e: <J" x il". Nuinhor -)f lines: 9.

Colophon ends thus: ( sic. )

<rtonra*ta; u
u

u V u wj u ** u v u ^ n $wm*nw *ro: « s *rr^<*u« m \\

The text belongs to the longer recension, both the parisl^tas
being given in full.

K.8 An incomplete ms. of the 1st half of the Nirukta. The
1st leaf is missing. It looks old and has preserved the old spelling.
The text belongs to the shorter recension. In many parts it is
illegible.

Si«e : 9" x 4". Number of leaves : 78.

Number of lines: 8. Characters : Devanagarl. Material : paper.

The text is given up to the 34th section of the 6th chapter.
The last leaf is missing.

R.T A fragment of an old ms. gives the text of the Nirukta
in tne shorter recension from the words srorw^f trranrer ^nrroir ...... of

the 4th section of the 5th chapter up to : a^faf *ff : xrf^ir sfowrr of
the 9th section of the 8th chapter. The 7th ch. begins thus : ( sic. )

Size: 9"x4£". Number of leaves:... 54-97... missing. Nu-
mber of lines : 9. Characters : Devanagarl. Material : paper.
Spelling : old. Date etc : unknown.

R8. A ms,, the contents of which arc tho 2nd half of the
Nirukta.

Size : 9" x 4". Number of leaves: 62.

Number of lines per page: 9. Characters : Dovanagarl, Material:
paper.

Date; sic.

uwfort vnftat i<nnfi feftwfe^ u v^ u ^? *?^3 u

The Parift'iijtas are given together as one chapter, being
bodily separated from the 12th ch. of tho Nirukta.

Spelling is old. The paper is very much worn. There is no
ground to suHpect the date. Tho external appearance, tho state
of the paper, which unmistakably bears the stamp of old ago, auc|

the internal evidence of old spelling support the above mentioned
date. It belongs to the shorter recension. The following case of
accidental omission is to be noted.
F. 29r. 1. 6 from top:

The eye of the scribe wandered from the 1st line to the
similar words in the 3rd line with the result that the intervening
passage «nr^HTT...^5n7: was omitted.

D. A ins. brought for me by my friend P. Bhagavaddatta.
B. A.. It is a neatly written, well preserved ms., and belongs to
the longer recension.

Size: 6j"x2j". Number of leaves: 112+128+i+21=261.
There are 3 parts. The 1st two parts contain the 1st and the
2nd half of the Nirukta respectively. The contents of the last
21 leaves are the Nighantu. Number of lines: 7. Characters:
Devanagarl. Material : paper.

Date on f. 112r. (sic.) sr%

Scribe:— (sic.) ^im<S*«t>< ^3^^^ *?$WT&T feftiH u
Date on f. 128r. ( = 240 ): (sic.) u *n% i w <Mhmr*i««ft ^nh

Scribe i >sn*r&T^T ^^nTPSf r ^wi^^Twrs^T^VT^ fefe^i I Colophon
ends with the usual statement : *m( 5^1% ijr etc.

Date on f. 21r ( =261r ) : sic. u sr

Scribe : ^fr^

There is a good ms. of the Jfiruktq in the library of H. H.
the Maharaja of Alwar. All my efforts to secure a loan of this ms.
were fruitless, as the authorities refused to lend the ms. to the
Panjab University on any terms. Even a copy of the ms. could not
be obtained. But H. H. the Maharaja was kind enough to let me
see the ms. On examining a few test passages, I found that no new
variants were forthcoming. Its collation was therefore unnecessary.

Besides, six ms.«. of the Rnghunatha Temple Library,
Jammu were collated by Principal Raghubar Dayal M. A; M. O. L.
of the S. D. College, as far as the 12th section of the 1st chapter
of the Nirukta. He WMS good enough to place the result of this
collation at my disposal. On carefully examining the critical notes
supplied by Principal Raghubar Dayal, I did not find any new
variants. I did not therefore feel justified in collating the mss.
afresh\

Th& evidence supplied by the Indian mss.- further supports
the conclusion, deduced from the collation of European mss.

Thfc evidence of the European mss. was discussed at length
in my Introduction to the Nirnkta, published by the Oxford
University Press in 1920. The Introduction was sold out within
a few years of its publication and is now out of print. New
reade.rs of the Nirukta will require information with regard to the
principles of the constitution of the text. For their benefit, the
relevant part of the Introduction is reproduced.

The Relationship of the MSS. : two recensions.

The manuscripts* foil into two groups, and for the sake of
convenience and brevity, may be called A and B- — A representing
the longer and B the shorter recension. None of the manuscripts
grouped in these two families is earlier than A. D. 1479. Although
they have been copied form earlier manuscripts — often with great
labour and trouble as some of the scribes remark — neither of them
transmits the text of the Nirukta in an uninterpolated state.
Both recensions add the paris'ista — which can be proved to be an
interpolation by independent testimony — as an integral part
of the text, and cannot, therefore, be the faithful repre-
sentatives of the archetype. Moreover, both have besides the
paris'ista, an entire section or the equivalent of a section added
on to them. These additions are meaningless. The commentary
on the Vedic stanzas quoted therein is very poor, and written
in a style quite different from that of Yaska. For instance,
there can hardly be any doubt as to the interpolated character of
ix. 2, which is given as a constituent part of the text by the
manuscripts of both recensions. Further, the commentary on the
Vedic stanza in xi. 7 is meaningless and written in a different style.
The Vedic stanza, being quite easy, requires no explanation.

Yaska generally does not comment on easy Vedic stanzas, simply
remarking: iti sd niyada-vy.(lkhydtdl9 i. e. 'this stanza is explained
by the mere reading'. In all such cases, this note of Yaska comes
after easy Vedic stanzas only. It would thus be intelligible, if it
had followed immediately the Vedic stanzas in xi. 7. But as the
text now stands, it is placed just after a very difficult Vedic stanza
in xi. 8. This is contrary to Yaska's method. It is clear that the
words : iti sd niyada-vydL'hydtd were originally placed immediately
after the Vedic stanzas in xi. 7. The intervening passage is an
interpolation, and rather a clumsy one, for it can be easily detected.
This is further proved by the fact that Durga, who repeats every
word of Yaska in. his commentary, ignores them. How these
additions gradually found their way into the text is illustrated by
the following example. There i? an easy quotation in xii. 2, and
Yaska, as usual, simply adds : iti sd diyada-vydJchydtd. Some
interpolators have endeavoured to add after these words a short
comment. Thus some manuscripts IICTO subjoin lliu following
remark: ^rr%g ^r ^r<ft srerrrRT "a^ff 3*??% ...... g*i<n?h n

Further, each recension contains passages, which, being super-
fluous, are omitted by the other, or are amplified versions of those
in the other. For example, B adds, between vii. 19 and 20, one
entire section, which is omitted by A. It is clearly an interpolation
as the commentary on the Vedic stanzas is identical with that of
xiv. 33 with slight alterations.

Again, in B the commentary on the Vedic stanza quoted in
v. 27, reads as follows: fj^Kc^r s^niTRt TO <re ^ 13$

ti *» n

A's version of this is greatly amplified:

TO
I

Further, A contains a long passage in 6. 5:
: omitted by B.

*0miss,io ex homoeoteleuto' in Sanskrit Manuscripts.
It is clear, therefore, that both the recensions cannot faithfully

1 Cf. N. x, IS. 24; xi. 3, 45; xii. 31,

represent the archetype. Hence the question arises which of
them adheres more closely to the original ? Koth adopted the
text as given by the longer recension in his edition, without,
however, assigning adequate reasons for his preference. The same
text is also adopted by most of the editors of the Nirukta. This
text, as has been shown above, does not represent the original.
It is true that often the longer recension preserves the better text,
for sometimes passages are omitted by accident. The eye of the
scribe wanders from a particular word to the same or to a similar
word, occurring further on in the text, with the result that the
intervening words are omitted. This phenomenon known as
omissio ex homoeoteleuto is universal and of very frequent occurrence.
The following example illustrates this kind of omission. In copy-
ing the lines: 'The book, which is rather scarce, was till very lately
of absolute necessity for the Student of the Christian Hynmology,
above all for the Student of Adam of St. Victor's hymns',1 the
eye of the copyist wandered from the student of the first to the
same word in the second line and the words 'of the Christian... for
the* were left out. The same thing happened to the scribe of ms.
C 3. In copying the sentence : *?fifaH*{*H SKfjTTOt ^jp&Wi I swftg-

his eye wandered from the word

in the first line to the same word in the second line, with
the result that the words 3*?mi T^r« I srcfaug were left out.

Again,, in copying N. vi. 22: ^ ?re: smni $3f*ff $foftg I RV.
VIII. 4. 19. r<p: snrrfaKnrraV srsi^nrft i the eye of the scribe
wandered from the **jr of the first line to the similar word **p: in
the second line, consequently the intervening words <rr«r: 9RTW...
were omitted in ms. C 3.

Further in N; ii. 26 :

: is the first pdda of the second hemistich of the stanza of
RV. III. 33. 6. Unconsciously the scribe remembered the second
pdda ?rar ^ sm% *rnr ssff: and wrote it down immediately after
finishing the first pdda with the result that the intervening words
I <nf&T: <TOfT^...^3rqi?cf are missing in ms. C 4. It cannot

therefore be concluded that the shorter recension is always the best,
for sometimes omissions are accidental.

1. Clark, Descent of Manuscripts, p. 1.

Dittography in Sanskrit Manuscripts.

On the other hand, there is also the phenomenon called
dittography, i. e. the repetition or addition of a few words or
sentences. An excellent example of dittography is furnished by
The Globe on July 9, 1915.

The Echo departs publishes a message from Cettinje announcing
the message form Cettinje announcing the appointment as Governor
of Scutari of Bojo Petrovitch.'1 The part of the second line is a
verbatim repetition of a part of the first line.

In N. ii. 28, ^srwft ffcqfa gr^ffa rftaror ^ arft ......

the eye of the scribe wandered by chance after *% to the Vedic
stanza, and he mechanically copies the whole of the first line except
3<T *r in ms. C 5.

Again, in N. vi. 8, the scribe of the ms. Mi. repeats

Further there are some passages whose omission by B is
absolutely unjustifiable. Yaska explains every word occurring in
the fourth chapter of the Nighantii. The omission of the passages
containing the explanation of any of these words is therefore
inconsistent with Yaska's plan. Examples of such omissions are
the following. Yaska explains ftsprr: ( Ngh. 4. 3. 12. ) in N. vi. 3,
but the passage : ferersn ftsr«Tfrftoi: is omitted by B. Again, Yaska
explains sffow ( Ngh. 4. 3. 28 ) in N. vi. 6 as sfrro sraror, which is
omitted by B. This omission makes the following Vedic quotation
meaningless.

FurtKer, in commenting upon a Vedic stanza, Yaska always
starts from the very beginning of the stanza. To leave out the first
few words and to begin from somewhere in the middle of the stanza
is altogether foreign to his practice, yet if the text of B be followed.
the omission of the passage: qrafcR f^onfoft Rcj^r ( N. vi. 26 )
would involve Yaska in an inconsistency. All this shows that
B is not absolutely reliable.

1 Cl*rk, op. cit., p. 6.

Now let us examine A. The majority of the manuscripts of
A belong to a period later than those of B. Thus not one of them
lias preserved the old spelleing, while most of the B mss. retain
this peculiarity, i. e.

of writing 15 as I / as ^rt for ^

I /'I

it

„ $ for

Again, some of the A MSS. divide the paris'ista into the
so-called thirteenth and the fourteenth chapters, while those of B
put the whole of the paris'ista into one chapter only, which is
numbered the thirteenth.

It has already been pointed out that A contains an obvious
interpolation in N. vi. 5, and an amplified version of B's comment
in N. v. 27. Besides these there are shorter passages scattered
throughout the book which are omitted by B and are suspected to
be interpolations. Ona very fertile and insidious source of interpo-
lations is supplied by. Yaska's own method of giving etymological
explanation. He does not content himself with one derivation, but
goes on adding derivation after derivation of a single word till the
whole list of probable, possible, and even fanciful etymologies is
exhausted. In many cases, interpolators found it quite easy to
add new derivations and attribute them to Yaska. A contains a
considerable number of such additions, while B has only two.

The following are a few samples :

N. ii. 6. A reads : %$ft Jwmj 1 t*9TT «frf ftre^tft 3T I qn fy^foi-

B reads:
The two derivations are omitted.
N. ii. It). A reads:

B reads:

N. ii. 13. A reads:
B reads :

N. ii. 20. A reads :
B reads :

N. ii. 22. A reads: sr«w ^fa g&rara
B reads :

N. iii. 8. A reads :
B reads :

N. iii. 10. A reads:
B reads:

N. iii. 15. A reads: ^t ^t

3F&& I

Breads: ^t wt ?r^ fr>gfcr ^j; i

In this particular case it is obvious that the
passage ^rc: ^^TT^, &c., is an interpolation,
for as the words stand in the first line,
Yaska would naturally give the etymological
explanation of &w first and then of ^r, not
vice versa. As a matter of fact he does so ;
after explaining ftrvrer he says :

This would have been absurd if the reading
of A represents the original.

N. iii. 16. A reads : -su®«n ^ l^r 0fa I i^

*r ii u ll
B reads : sro^n er ^55T %fir u i $ u

N. iii. 19. A reads: fofifens^nihr...^ I iWfir ^wr^ i
B reads: ft

N. iv. 2. A reads: JT^^T...^!^ I ^pn^r 4fiUi<&<kfr I

B reads :

N. iv. 10. A reads :
B reads:

N. iv. 13. A reads:
B reads :

N. iv. 15. A reads :

B reads : «Erqr ^wftar ?ra% i tfesf ^r«^fcr 31 i

N. iv. 19. A reads: 3^ s* 3^ I ^for 571*353^ I
3^% i

B reads : sr^i 5? <r^s% i <»)«t»i

N. v. 3. A reads : <TRftfrT

B reads : 7i%ftfflr
N. v. 12. A reads:

B reads :
N. v. 26. A reads:

B reads :
N. vi. 8. A reads :

B reads:
N. vi. 16. A reads :

B reads :
N. vi. 33. A reads : ?ft^ $& i

B reads : ?ft?T% ft% i

N. vi. 32. A reads : f^ 5$&rf<r fe^ srr f*??^1 ^rr

B reads :
N. vi. 33. A reads:

B reads : *R ^r^sfiifftni 'Wf^nfiRf «rr

Instances might be multiplied, but the above examples suffice
to show that A has been much more tampered with than B.

Fortunately, as has been said above, Durga repeats every
word of the Nlrukta in his commentary, so that the text of the
Nirukta in toto can be reproduced from his commentary alone.
This commentary therefore serves the purpose of a manuscript of
the Nirukta and supplies valuable information about the condition
of the text in its author's time. Durga does not recognize the
paris'ista as an integral part of the Nirukta, as in fact he is even
unaware of its existence. Thus his commentary preserves the
text of the Nirukta as current before the addition of the paris'ista.

w

Further, it derives great value from the fact that Durga displays
critical judgment in the adoption of readings in the text, while
giving variants and adding critical notes on them. For example,
in N. i. 2, he reads STJJITT^ but gives ^TT^ as a variant, adding :

Again, in N. i. 12, he reads tfte^Mift but gives qfcflRift as
a variant, adding scorer tffti*?Rriv|f

Again, in N. iii. 15, he remarks : srfari *r %&**

•T

Again, in N. iii. 21, he reads 3i£Mifcr but gives «rfe^Rf as a
variant, adding :

Again, in N. iv. 19, he reads *g: but gives «RT^ as a variant,
adding : ^TT^sf^1 ^ftc^f TTS: i sr^rf^^^f MHI^^I^: i

Again, in N. vi. 2, he remarks : £fr% *TT

Again, in N. vi. 4, he reads sRsrnrr^ but gives 3H3«inq and
as variants.

Again, in N. vi. 6, he reads snrorer but gives ifam as a variant,
adding : $ftop$r3r^% w**§ I acg^^qq^^ I g^»^)fft fe *TPST
Again, in N. vi. 21, he remarks: 5^^%: sremCT^tri i

Again, on N. vi. 33, he remarks:

This shows that Durga took pains to ascertain the correct
readings and has handed down a sort of critical edition of the
Nirukta, as it existed in his time.

Three stages of interpolations.

We have thus manuscript materials which belong to three
distinct periods.

(1) D, i. e. the commentary of Durga, written before the
addition of the paris'istas and embodying the whole text of the
Nirukta, represents the earliest period, i. e. about the thirteenth
century A. D.

(2) B, i. e. the manuscripts of the shorter recension, represents
a period later than D, — when the paris'istas were added, but not
divided as yet into different chapters, and when the old orthography
was still prevalent.

(3) A, i. e. the manuscripts of the longer recension, represents
a still later period when the paris'istas had been divided into
chapters and the old orthography had gone out of use.

A collation of these three different recensions indicates that
three distinct stages of interpolations in the Nirukta can be clearly
traced. For example, let us take a passage in N. i. 4. On
collating D, B, and A, we find that the reading of D has been
expanded in B, and that of B in A.

N. i. 4. Dreads: arrarifaii^ ^rfefa

B reads : «iHN!(M3ft rc%H n^f*" I

WT I

A reads : sr

i ^Mimifiv^i^^lcud i

Another example for these three stages is supplied by N. ix. 2,
as follows:

D reads : arer «gr^iq; i <refar *rar% u ^ u

B reads : «r4t S^R^M: i 3^Nr ^r% u ? u

wit €te^r g^ ...... v^i%<^ 'ift ^RT u

>£( ^ ^®^f t

U

*rr 'rt film
A reads : «r^ S^T^T

"ift ^Rl II

I g>< ^l*<l<d ^T I
I W^ «4i<JHin: I ^HT *T^l?r U ^ U

It has been shown above that the list of etymologies increases
as one passes from the text of B to that of A. In the same
manner the list of etymologies increases in B as compared with D.
The following are some examples.

N. i. 4. D reads: fgHiqlfoTO&HfEafr I 3 f^r4t...

B reads : ^cr+imifar^i^'^q^foM^ I ^C^IM:: $%$ tft^cf I «J

T> reads : TOT; ^THST %%: I
B reads : TOT: SFTT^T i^

N. i. 7. D reads : <&$& & %& \ ts fa^r

B reads : if ?%TT ^% %^^ I *mV •**&: \

N. ii. 22. D reads:
B reads:

N. ii. 26. D reads :
B reads:

: n

N. iii. 18. D reads : rer^:
B reads : wrf :

: u
^rr

°iV

N. v. 4. D reads : wfi

B reads :
N. v. 23. D reads: ^^n oft

B reads :

u ^ ii

MS. C 1 agrees with B except that the last line *ro
is omitted.
N. vi. 3. Dreads:

B reads:

N. vi. 8. D reads : %$t ^n?w<iMi fjqr ^f^rMi u ^ u

B reads : ^t ^i*ii<HTtt«{i ^TT i f^n $?te^ +^3f«fi u * II

N. vi. 24. D reads :
A reads :
B omits it altogether.

N. vi. 28. D reads :

B reads ; srwrr fa®... ...

Parallel instance of Servius, commentator of Virgil.

Thus the stages of interpolation at different periods can be
traced. The principle of the ' best mauuscript ' is obviously inappli-
cable in this case, for none of the manuscripts can be called the best.
All that is available is the best manuscript of each family, and the
best plan, under the circumstances, would be to place all the
three families side by side. Fortunately it is possible to do so,
for the successive interpolations from one family to another are
invariably the amplifications of the text of a shorter recension,
and are thrust between sentences wherever the text could be so
enlarged with impunity, as, for instance, in multiplying the
number of etymologies and attributing them all to Yaska. I
have, however, distinguished the evidence of Durga's commentary
from that of the manuscripts of the Nirukto, although Durga's
commentary is very important for supplying such valuable evidence
for the history of the text of the Nirulcta, it cannot, strictly
speaking, be called a manuscript of the NiruJcta. The relation
of the shorter to the longer recension is shown by the use
of square brackets, which contain the additional passages of
the longer recension, while the relation of the shorter recension
to the text preserved by Durga is indicated , by foot-notes. An
analogous example is furnished by Latin literature. The text of
Servius, commentator of Virgil, shows a similar threefold amplifica-
tion ; the three stages of interpolations being pointed out by Thilo
in his edition. I think the text of the Nirukta reproduced from
Durga represents the archetype as closely as it is possible to restore

it with the help of the present materials. I have collated thirty-
seven manuscripts myself, and in addition have taken into account
the evidence of fourteen manuscripts collated by Roth, eight by
the editor of the Nirukta in Bib. Ind., and six by Principal
Raghubar Dayal as stated above. Thus, directly and indirectly,
the evidence of sixty five manuscripts is available for this edition.
I doubt if any useful, hitherto unutilised ms. of the Nirukta
will now be forthcoming. The text may, therefore, be regarded
as more or less settled.

The present text is in the main identical with the text, which I
constituted at Oxford, and which served as the basis of my English
translation. But as a result of the collation of Indian mss.,
this text is somewhat further developed than that used for the
translation. There are certain variations in detail, see for example,
line 3 on page 35. Thus the present text differs from the basis of
my translation although the difference is not considerable. This
may serve to show the existence of the differnce until such time as
I may be able to publish a revised edition of the translation based
on the final text.

The text is followed by Appendix I. Parallel passages from
the Sarhhitds, the Brdhmanas, the Prdtis'dkhyas, the Brhaddevatd,
the Astddhydyl, the Mahdbhdsya, the Arthas'dstra of Kautalya
and other works of Vedic and Classical Sanskrit are compared
with the text of the Nirukta. The Appendix I will be useful
for the history of the Nirukta. One could see at a glance the
extent to which Yaska is indebted to his predecessors and the
influence, exercised by him, on his successors. It will also be
useful in enabling one to estimate the originality of Yaska's
contribution.

It was formerly proposed to add Appendix II, containing the
hitherto unknown and unpublished commentary of Mahes'vara on
the Nirukta. But as the text of the Nirukta is already very much
delayed and the addition of Appendix II would require consider-
able time, the publication of the commentary is being withheld for
the present.

Commentators of Yaska.

Although, from an early period, Yaska's work has been
recognized as one of the most important veddngas by the orthodox

tradition of literary India, he, unlike Panini, has not had many
commentators. This does not mean that he had few followers or
that his speculations did not dominate the thought of succeeding
generations. On the contrary, he has been acknowledged to be
the pre-eminent authority on etymology. Hence, at first sight,
it seems rather inexplicable that his work should have been com-
mented upon by so few people. One reason of this paucity is that
Yaska's work itself is a commentary and not an independent
treatise, hence it did not stand in need of much elucidation.
Secondly, it is written in classical Sanskrit prose, and, notwithstand-
ing its somewhat archaic 'and terse style, is easily intelligible to
the reader as compared, for instance, with the aphorisms of Panini ;
consequently there was not much demand for further comment.
Yet four commentators, at least, are known to have elucidated
Yaska's work.

(1) Ugra is mentioned as a commentator on the Nirukta by
Aufrecht in his Catalogus Catalogorum.1 But no other information,
about his personality, the character of his work, and the time when
he lived, is available. No reference is made to him by any of the
other writers in the same field.

A ins. in the Library of the Asiatic Society of Bengal is
entitled 'Ugra's commentary on the Nirukta '. It is, however, not
Ugra's but Durga's commentary. In writing the name of Durga,
the letter D was accidentally omitted by the scribe, i. e. Bhagvad-
durga was written Bhagvad-urga. This Urga became Ugra by
metathesis. The cataloguer never looked at the commentary. He
did not even read other colophons, otherwise he would not
have committed such a blunder. This misspelt name of Durga
appears as Ugra. I suppose it was this ins., which served as the
source of Aufrechts' information.

(2) Another commentator is Skaridasvamin, mentioned by
Devarajayajvan in his commentary on the Nighanlu : —

i tt §.

| ^^TTmrr ^ WHWdl J...

1 Vol. i, p. 297.

It is clear that Devaraja was well acquainted with .the
commentary of Skandasvamin on the NiruJcta, and utilised the
same in writing his own commentary on the Nighanfa.. No ms.
of Skanda's commentary on i<he Nirukta, has yet come to light.
He is anterior to Devaraja.

Date of Devaraja.

(a) Devaraja quotes Bhoja frequpqtly, see pp. 20, 21, 29, 85,
37,43,55,69,77,93,117, 130, 145, ftf, 173, 175, 181, 182,
183, 184, 187, 193, 197, 198 etc. of the first volume of the
Bib.Ind. edition of the Nirukta. Devaraja 'is therefore later
than Bhoja. *

(6) Devaraja quotes the Daiva, a work on grammar by
Deva:—(sic.) gft: $nref*?r OTSWT &^t $ni^ ^r %^ i This occurs in
the Daiva9 as follows:—^: 5^n7% OTTOT Sr^ ^T^i^% I 136. The
quotation is almost identical. The difference may be attributed to
the faulty reading of the mss. But even accepting the identity of
the passage, the quotation does not lead to any definite result foiS
the date of Deva is still subject to controversy.

(c) Devaraja twice quotes a passage from a Dhdtuvrtti.
The passage is the following: — (sic.) $n^ sWf { srft syran^ 5% wrf^s
irf&ftsft «ig<»flafir<ft1«i ft trol qug<«k3 H ^rr^f ^ q^* I The same quotation
occurs a second time as follows: — (sic.) $rr sfcnft I . %«lild[c<i

TlT H«Mn I

The only extant Dhdtuvrtti is that of Sayanacarya and the
passage is not found therein. Nor is it likely to occur in Sayana's
Dhdtuvrtti because Devaraja is anterior to Sayana as the latter quotes
the former, the quotation being the following: —

1. See Bib. Ind. ed., vol. i, pp. 2-4.

2. See, op. cit. p. 43. commentary on $pn ^gh. I. 7.

3. Trivandrum Sanskrit Series No. 1. p. 95,

4. The Nirukta, Bib. Ind. ed. voL I. p. 43.

5. Op. oit. vol. I. p. 109.
4

1 i Devaraja's comment on the word
Ngh. II. 11. is the -following: — <

I Samas'ramfs edition of the commentary of Devaraja
is capable of improvements. Max Muller's ms. of Devaraja's
commentary reads 3^rr for 3^r of Samas'rami. It is clear however
that Sayanaearya is posterior to Devaraja, who therefore could not
have quoted from the Dhdtuvrtti of the former,

The above mentioned quotation of the Dhdtuvrtti also occurs
in the Purusakdra, a commentary on the Daiva by Krsnallldduka-
muni, as follows: — qfa qn*3mi> \ snr sR$r I

I This comment is written
on verse 136 of the Daiva, quoted by Devaraja. It is therefore
very probable that Devaraja's quotation of the Dhdtuvrtti is
borrowed from the Purmakdra. Devaraja will therefore be later
than the author of the Purusakdra. The lower limit of the Purusa-
kdra can be easily fixed for Hemacandra is quoted three times :—

(1)
(2)

(3)

The upper limit of the Purusakdra can also be fixed with
certainty for it is quoted by Sayanacarya in his Dhdtuvrtti:—

(1)

(2)

(3)

The second quotation is found in the published text as
follows: — ^3T ^rf% ^4^ I

1. Sayana's commentary on RV. I. 62. 3. Also, see, Max Muller's 2nd
edition, IV, CXXXIII.

2. The Nirukta, Bib. Ind. ed. I. 230.

3t Trivandrum Sanskrit Series No. I. p. 95.

4. Trivandrum Sanskrit Series No. I. p. 22.

5. Op. oit. I. 24.

6. Op. cit. I. 37.

7. Quoted by Ganapatis'aatri in op. cit, p. III.

8. Op. cit. p. 61.

(d) Devaraja quotes the Padamanjarl in his commentary
on the word ^^nwr1 — (sic),

Haradatta, the author of the Padamanjarl is also mentioned8.
Haradatta was the son of Padmakumara, a younger brother of
Agnikumara, and a pupil of Aparajita. The Padamanjarl is a
commentary on the well-known Kds'ikd and later than the Mahd-
bhasyapradlpa of kaiyyata, who is mentioned by the author of the
Sarvadars'anasamgraha. The Padamanjarl is assigned to c. 1100
A. D. by Prof. Belvalkar in his Systems of Sanskrit Grammar.
Devaraja therefore must be later than the llth century A. D.

(e) Devaraja also quotes Bharatasvamin: — #«-C[|JIMJ

In his introductory remarks, Devaraja mentions a Bharata-
svamin as a commentator of the Veda. The quotation shows that
Bharatasvamin belonged to the Samaveda and must have therefore
written a commentary on that Veda. A ms. of the commentary
of Bharatasvamin on the Samaveda is mentioned by Burnell in his
Sanskrit mss* in the Palace at Tanjore5. The commentary of
Bharata was written in the reign of king Rama of the Hosala
dynasty. King Rama reigned at Devagiri from 1272,3 — 1310
A. D. The commentary is therefore to be assigned to the end of
the 13th century. Devaraja is therefore later than the 13th
century. But as he is quoted by Sayanacarya, he is earlier
than the middle of the 14th century A. D. He may therefore be
assigned to the beginning of the 14th century.

Devaraja also quotes one Durga8. This Durga however is
not the commentator of Yaska but a commentator of the
Kdtantrasutrapatha, the standard work of the Katantra School of
grammar. This Durga is quoted by Hemacandra and is assigned
to the 8th century A. DT.

1. Ngh. I. 14.

2. The Nirukta, Bib. Ind. ed. I. 147.

3. Op. cit. pp. i. 174, 240, 245, 246 etc.

4. The Nirukta, Bib. Ind. ed. I. 95.

5. Vedic and Technical Literature, Part I. p. 11, ed. 1879.

6. The Nirukta, Bib. Ind. ed. p. i. 112.

7. Belvalkar, Systems of Sanskrit Grammar, p, 87.

(3) But the most important of all these commentators is Durga.
He seems to be later than Devarajayajvan who is familiar with the
then extant commentaries on the Vedas, the Nighantu, and the
Nirukta, and who does not mention Durga in the long list of tha
authorities used by him for the purpose of his own work. Although
a conclusion based on the argument of silence is not cogent, yet in
this particular case, it is justified to assume that Durga is not refer-
red to because he was posterior to, or a contemporary of, Devaraja.
The latter made an exhaustive study of the commentaries on the
Nighantu aud the Nirukta and could not have ignored the very
important work of the former. Durga would also be later than
Skandasvamin. Durga's commentary is published, and has super-
seded the works of his predecessors. His work is important for two
reasons: (1) he is a later commentator, and therefore represents
a fuller development of the traditional interpretation of the
Nirukta; (2) the very fact that it has survived at the cost of
earlier commentaries indicates its importance. We shall therefore
examine his work somewhat in detail.

Date of Durga.

It has already been pointed out that in all probability Durga
is posterior to, or a contemporary of, Devarajayajvan, and therefore
later than the beginning of the 14th century A. D. However,
Durga's upper limit can be determined almost with certainty.
A manuscript * of his commentary in the Bodleian Library is
dated 1387 A. D. The date is genuine and is accepted as such by
Professor A. B. Keith.2 The manuscript was copied at Bhrguk§-
etra in the reign of Maharana — Durgasirhhavijaya. Thus he could
not be later tHan 1387 A. D. It is not definitely known as to
which particular site was represented by Bhrguksetra but probably
it is to be identified with the present Broach.3 As Durga wrote
his commentary in a hermitage near Jammu, a place not easily
accessible in the absence of modern. means of communications,
the migration of the ms. of his commentary to Bhrguksetra

1. MS. Wilson 475.

2. See Catalogue of Sanskrit Manuscripts in the Bodleian Library, Toi
ii, p. 108.

3. See, The Imperial Gazatteer of India Vol., IX. p. 16.

presupposes the lapse of half a century at least in order to account
for the spreading of his fame as a commentator from the isolated
heights of Jammu to the plains of Bhrguksetra. It will riot be
far from the truth, therefore, to place Durga about the beginning
of the fourteenth century A. D.

Durga does not speak of any predecessors by name nor does
he leave any clue as to the sources of his own commentary. Unlike
Devarajayajvan, he does not give the slightest informatioa about
himself or the general state of the Nirukta during his time.
That he wrote his commentary in a hermitage near Jammu is
proved by the colophon1 on f. 132 v. at the end of the eleventh
chapter of the Nirukta, which runs as follows :

This shows that the full name of the commentator was Durgasimha.
The fact that he lived in a hermitage and was addressed as
lhagavat indicates that he was .an ascetic and belonged to some
particular order of SannySsa. Further, he was a descendant of
the family of the Vasisthas. He does not explain the stanza RV.
III. 53. 23, quoted31 by Yaska to illustrate the meaning of the word
lodham, because the stanza implies hostility to Vasis. tha. He says:

I 'The stanza, in which this word (lodham) occurs is hostile
to Vasistha. And I am a descendant of Vasis. tha, belonging to
the Kapisthala branch, hence I do not explain the stanza.'8

Say ana has the following note on it: 3*1

'There was formerly a royal sage named Sudas, a disciple of
Vigvamitra. Somehow, he became an object of Vasistha's hatred.
Then, VisVamitra, in order to protect his disciple, reviled Vasistha
with these stanzas. These are the imprecatory stanzas. The
Vasisthas do not pay any attention (lit. listen ) to them.'4 This
corroborates Yaska's statement that there are stanzas which contain
asseveration and imprecation only.5

1. MS. Wilson 475.

2. The Nirukta, ir. 14.

3. Durga's Commentary on the N. iv. ^4.

4. Sayana on BY. Ill, 53. Of. Bib. Ind. edition of the Nirukta, rol. ii,
p. 416.

5. N. vii. 3.

Durga's commentary is important for it repeats every word of
Y&ska, thus the text of the Nirukta in toto could be reproduced
from Durga's work alone. As none of the manuscripts collated by
me is older than the fifteenth century, Durga supplies therefore
evidence of a very valuable character for the textual criticism of
the Nirukta. The number of variants attributed by Durga to his
predecessors and his frequent remarks that the text is corrupt and
that the right reading is to be discovered, — all such cases I have
pointed out in my notes, — indicate that there has been no unbroken
tradition with regard to the handing down of the text of the
Nirukta.

Further there seems to have been some sort of a revival of the
study of the Nirukta in the neighbourhood of Jammu in Durga 's
time, for it seems difficult to imagine that in an isolated place like
Jammu, Durga sat clown to write his commentary simply for the
love of writing a commentary. It is more reasonable to suppose
that Durga accomplished this task in order to meet the demand
for a good text, elucidation of obscure passages, and amplification
of Yaska's arguments, a demand which a revival of the study of
the Nirukta had called forth. The examination of the manuscript
of Durga's commentary, mentioned above, leads one to the
conclusion that Durga did not live to complete his work and that
he himself wrote his commentary up to the end of the llth
chapter only. This is indicated by a comparison of colophons in
the manuscript which, at the end of the 7th-12th chapters,
numbered as 12-17 by Durga consecutively from the five chapters
of the Niyhantu, are as follows :

(1) At the end of the 7th chap, on f. 50 r. u

(2) „ ,, 8th chap. onf. 70 v. u

(3) „ „ 9th chap, on f. 86 v. u

(4) „ „ 10th chap, on f. 112

(5) „ „ 1 1th chap, on f. 132v. u

A comparison of these five colophons shows that the first four
do not contain any reference to Durga by name nor to his honorific
titles, which fact implies that they were written by Durga himself,

while that at the end of the llth chapter was added by some
disciple, who speaks of Durga as an deary a and addresses him as
bhagavat. Durga could not have appropriated these titles himself
unless he was very vain". Another point in favour of the fifth
colophon being written by a person other than Durga is that while
the first four colophons say that such and such a chapter has come
to an end, the fifth remarks that such a pdda of that chapter has
come to an end. The colophon at the end of the llth chapter is the
final inscription and as such should have been placed Li the end of
the 12th chapter, where no such description is found; the colophon
there, on f. 150 r., being n srs^srer **&*: "TT^: II This leads one to
the conclusion that Durga himself wrote his commentary up to the
end of the llth chapter, whose colophon was added by a disciple
who also wrote the commentary on the 12th chapter, and faithfully
refrained himself from adding the name of Durga in the colophon
at the end of the 12th chapter. MS. Mill 142, dated A. D. 1839,
and described in the Catalogues of Sanskrit Manuscripts in the
Bodleian Library by Keita,1 also preserves the final inscription at
the end of the llth chapter, while on f. 123 v., at the end of the
12th chapter it simply says n m^wa =3g«r: qr^: II It is also to be
noticed that in this manuscript as well, the word adliydya only
is used in the earlier colophons while pdda makes its appearance
in those at the end of the llth and the 12th chapters. Another
point of minor importance may also be adduced in this connection,
i. e. the manuscripts have the following s'loka at the end of the
12th chapter.

As Durga is shown to be a hermit, to ascribe these verses to him
will be highly inappropriate.

Durga and the paris'ista.

Both the published editions of Durga's commentary regard
the commentary on the portions of the 13th chapter as an integral
part of Durga's work. But the ms. Wilson 475, dated 1387 A. D.,
and ms. Mill 142, dated 1839 A. D., do not contain the commentary
on the 13th chapter. In both these manuscripts the commentary

1. Vol. ii, p. 108..

is completed at the end of the 12th chapter and the ms. Mill
142, expressly says that the work is finished, u smrgV I^T: II
Moreover, the 13th chapter was not added to the Nirukta by
Durga's time, as is proved by his remark in the introductory part
of his commentary :

'And this (the Nirukta) is its (the Nighanfvfs ) amplified
commentary consisting of twelve chapters whose first sentence iar
"a list has been handed down by tradition".' Hence the commen-
tary on the 13th chapter was written at a later period and attributed
to Durga by some disciple or follower of his.

(4) Barbarasvamin is mentioned as an old commentator of the
Nirukta by Mahes'vara. Aufrecht is not aware of his existence.
All the mss. of Mahes'vara's commentary, discovered up till now,
have the reading Barbara, but I doubt the genuineness of this
reading. I think Barbarasvamin stands for Skandasvamin.
There is however a Varavara mentioned as a commentator of
Oltd. This information is contained in the following passage : —

I This commen-

tary was entitled Bdldbodhinl as well as Gltdrthasamgrahadipikd.
The author Varavara was a pupil of S'ailanatha, a follower of
Rarnanuja, and lived in A. D. 1370. See the S'dstramuktdvall
series, no. 25., Kanchi edition, 1906.

(5) Another commentator is Mahes'vara, a ms/ of whose
commentary I discovered at the Government Library of Sanskrit
MSS. at Madras. A complete Palm leaf ms. of Mahes'vara's
commentary, written in Malyalam characters exists in the
Lalchand Library, attached to the D. A. V. College, Lahore.
The Baroda Central Library too contains a fragment of the com-
mentary. This fragment comes up to the end of the 1st chapter
of the Nirukta only. I have collated all the three mss. for my
forthcoming edition of the commentary.

MahesVara is unknown to Aufrecht, as his name is not
mentioned as a commentator of the Nirukta in the Catalogus
Catcdogorum. He, however, appears to be later than Durga. An
examination of Mahes'vara's commentary shows that the explanation

is much more amplified than that of Durga. It represents a still
later stage of development in the traditional interpretation of the
text. The internal evidence indicates a date posterior to that of
Durga. Besides, Durga is mentioned by name. The passage is
the following: — *rsr fo^sr <rar«iT3T *ftart ^OT^ffr i?ta*£*r: i for *

Mahes'vara is certainly later than the 13th century A. D.
The following two stanzas occur in the Baroda ms : —

fWfcr *r<R (Mr *• urn* * ^^ i

11 i n

JTOT ^vrTOt * <* wg«r« *prm% H ^ u

These two stanzas are not found in the Madras and the Lahore
mss. They seem to be spurious. Had they been genuine,
Mahes'vara could not be assigned to a period earlier than the
15th century A D. On other grounds too, Mahes'vara could
hardly have lived before the 15th or the 16th century. He calls
Durga. a Purvatikdkdra, i. e. 'an ancient commentator7. He
could hardly have called Durga 'an ancient', had he not been
separated from the latter by several centuries. To call Tennyson an
ancient poet, at present, would be atrocious although Shakespeare
may be so described. The idea that a person is ancient, is
generally associated with the lapse of a few centuries. It will
not, in my opinion, be far from truth to assign Mahes'vara to the

16th century A. D.

•oidho ^ibsktoobnif ew

Acknowledgment of help. [)n6 ovif (faum veiiT
It is my most pleasant duty to thank my former teacher,
Mr. A. C. Woollier M. A. (Oxon.); C. I. E., Principal of the
Oriental College, Lahore ; University Professor of Sanskrit ; Dean
of University Instruction etc. etc. for many valuable suggestions.
He has been kind enough to include the present volume in the
Panjab University Oriental Series. I have also to thank my
friend P. Bhagavad Datta B. A. Superintendent of the Research
Department of the D. A. V. College, Lahore, for drawing my
attention to the Balakrldd, the commentary of VisVarupacarya,
who attributes a hitherto untraced quotation of the Nirukta
6

(p. 61. line 18.) to the S'ruti of the Bhallavis and for partly
correcting the proofs of several chapters. My thanks are also due
to the Manager of the Nirnaya-sagara Press, Bombay.

When I undertook the present task, I had no idea of the
labour involved in it. Nor will the general reader have any
adequate notion of the time and labour spent in producing the
present volume. The word to word collation of thirty seven mss.
can be appreciated by such persons only as have done some critical
editing themselves. Apart from mechanical labour, it will not be
generally realised how much hard thinking is often necessary for
the proper punctuation of the text. Several sentences are
unintelligible simply for want of proper punctuation. A judicious
employment of a comma or a full stop removes the difficulty and
makes the sense quite clear. To put a comma or full stop may look
like a trivial matter in itself. But it is not so. It often means
very hard thinking. Division of several knotty sentences, e. g. lines
1-2 on p. 28 has cost me hours of concentrated thought. But
I do not grudge the time and labour. I would do it over again, if
necessary. And my ample reward will be to know that the present
edition has made the study of the Nirukta easier even to a small
extent.

The result of ten year's constant work is embodied in this
edition. It is yet far from perfect. No one is more conscious
of its defects than myself. It is capable of further improvements.
All genuine criticism will, therefore, be most welcome. But there
are undoubtedly critics, whose vocation is to find faults only.
They must live and be true to their nature, as the poet says : —

£ *rf$pranrfn^r: u

ORIENTAL COLLEGE, 1

LAHORE. I Lakshman Sarup,

12-11-1926.

ftl

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XII.

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331

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3*3

Appendix I

lo .,

: I

wnmtn

' ,-. .

-

i - .1

U J»

!! ^

$3 W 3

••'.'

*f

«rt i
l ^ i fan

SRT i

ftikfe:

ii

: i 3&ffi ?f^n: [ *it^[^5rft:

>jn

- - - ' , • ' ' • -r :•

[

] 11 ^ 11

ft:

. M 2, M 3, W 1, W 2, W 3;

f. S; $ui<Ji: Dev. $noft is also
given as a different reading by

Deva:

V. SSJT M2,M3,W1, W2, W3;
BK2.

BK2.

p Comes immediately after
ftsfeft: in M 2, MS, W 1, W 2,
W3;BK2.

is the text of M 2, M 3, W 1,
W 2, W 3, n, BK 2. The text
within [ ] is given by M 4,

C 1, C 2, C 3, C4, S, W 4;
3>. ^T. *; A. r f^T^IP

.

.M2, M3, W1,W2,W3;
BK2. . . -:* -

: i> given as a different
reading by Dev ; ^RT^tl^KT^t

l ...... l

: II

. M 2, M 3, W 1, W 2, W 3;

T. BK2.

„ r

"jffPv.Ai L31^,.,5fT-

I

R
M »ft:

5ft i^srewft ] n « n

: I iii*

. \

l srrat: I ^<m: i srrgr: I

[ ?f^r ^et fepnft ] 11 ^ n

i '^rift i shir: i g^ft i ^tert i

I <r4: I ^4: I ^^ I ¥feKft I

i ^^f i gfaft1 i ^4t i 7*n i fpir i

] n vs n

ft i fw^r i
i

ft 4

i nflf

n

v.

BK 2.

w i.
^.

. W. 3.

2.

: I BK. 2.

ft].

3.
: I BK 2.

S3

IV. im* X; See (Roth's edition.
p. 6 ) note under ( 7. 1 ), and also
under (7.2).

i TTO^ M 2, M 3, w i,

W 2, W 3; ^r, BK 2.

iftair. X, BK 2,

Long vowels i. e. ^, ^ and gjf

are shortened in jfaft I

^>j: I and fn ia the Ms.

Y.

etc. ^. Roth attributes
to Devaraja ; it is not found
in his commentary, published in
Bib. Ind. The editor says in a
note, that he found this read-
ing in two of his Mss.
M 2.

; [

innft ] Y.

1 p l *?T3: I q§
I fetf I fi^rfift 1
n ^ n

I *Rt l s l a: I sref: l

I sfa: I

l [

I Sft:

: yn I

] n ? o n

WT

I *: I

^Rcft I * I

1 : l

1. wm: BK 2.

^ rfr: ^i ^ev- 5: 'ia alfio given by
Devaraja as a different reading

r: X, BK, 2.
V.

ft] Y.

,. arsr: M. 3; *m: BK 2.

M 3, W 2, W 3;

M. 2.

2, BK 2,
1.

: M 3, M 4, C 1, 0 2, C 3,
C 4, S, W 1, W 2.
K 2.

r: is »l«o given
by Devaraja, as another reading ;
BK 2.

. BK 2.

:M2,M3, Wl, W 2, W3;
: *T. ^; BK 2; sfT^. V.

: M 2, M 3, W 1, W 2, W 3;
IT; BK 2.

ftPr:<M2fM3f Wl, W 2, W3;
IT, BK 2.

im: M 2, M 3, W 1, W 2, W 3;
JT^BK 2.

JWf^M 2, M 3, W 1, W 2, W 3
BK 2.

d: i r i k*\ i

: [

i ia I sn:
. i *
^ wtft ] II

Jl 3$: I -fllfrl

! sjrfir^H^ i ls?g;fa[ i irSr

: I I -

1. lloth gives jff as the reading or
Devaraja^ but it is sot found in
the published text of his com- i £j£ 9

mentary in Bib. lud.

[. Dev. srq-f is also given

, W2, W 3,

by Devaraja as a different
reading.

*. TO: M 2, M 3, W 1, W 2, W 3 ;
.-.,;:;- . **'- . ' . ' ., . i-, n -.,; .-.

ti iff ' jg. 'Yy' 1 . jy-Tj. Ay ' "W^ 9

BK 2, M 2, M! 3 \ ?T.J ?f55^r; W^ 3.

r: M 2, M 3, W 1, W 2; ^9

TTW W 3. SJtt* ••'f

Y.

: BK 2, M 2, M 3, W i, W 2,

f-

c*

M 2, M 35 W 1, W 2,
W3; ^.ir.^^,BK2.

2.

;«; **r M 2, M 3, w i, w 3, n;

: BK 2,

is given by Devaraja as another

reading.

• . . -

; he also gives CT ttS

another reading.
BK 2.

: M2,
^; jj; BK 2, Devaj&ja gives

as another reading.
.M2,M3, W1,W2, W3,

**' ^ ^ITTP & ;K7Tftfb» •»
'id. jr?f: Dev. ^

«o -^_^^ "RTT 9
j's. TvTqt JDJV ^i.

^°. T£: is omitted by- M'?8f M 3,

W 1, W 2, W 3; BK 2.
•.^l..H9:.BE2.
«. ?n^: M 2} M 3, W 1, W 2, W 3;

T^TC 9

.andn.

i

i^ i * r

1, M 2, M 3, W 1,

\

BK 2, M 2, M 3, W 1, W 2, W 3,
n, ^m^.^ is giveo by Devaraja
as another reading for *f**^.

^. »Tf^ M 2, M 3, W 1, W 2,
W 3, BK 2.

i.*M 2, M 3, Wl, W2,W3,
BK2.

2.

is omitted by M 2, M 3,
Wl, W2, W3,TT.

M 2, M 3, W 1, W 2,

is added after mfc by BK 2,
M 2, M 3, W 1, W 2, W 3, fr,

given by Dcvariaja as another
reading.

;^i«fW;-^-;2, M 3, W I, W 2,
W 3, BK 2.

U. W«^: M2,M3, W 1, W 2, W 3,
^H^: is given by Devaraja, as
another reading of ctzf: on the
authority of ^TVTW, ^t

I He says that
Skaucia Svanii does not state
the words "

BK 2.

2.

: M 2, M 3, W 1, W 2,
W 3, jj. BK 2..

: M 2, M 3, W 1, W 3,

BK 2 ; ^9T: W 2 ; ^^: is given
by Devaraja, ay another reading

of

. 1

I ina^: I to

[ TO

h I M: l-apff I **ft I aft:

: I qfcr: I »

I mi I

I iuvlfli

[ 2(^K4 ]

: II ^ II

Y.

BK 2.

BK 2.

: Ti Devaraja gives
i as a different reading;
and ?fs^3 as a reading of
Madhava. jrf^c^: M 2, M 3,
BK 2; 4<Ujcj; Roth.
s?r«W: M 2, M 3, W 1, W 2, W 3,
BK 2.

t M 2, M 3, W 1, W 2, W 3,

BK2.

Y.

and <£.
. Omitted by X.

Skanda SvamI

.«. »5TO^T M 2, M 3, W 1, W 2,
W 3, BK 2 ; ¥55Rm '^r'; ¥55RRilr
is given by Devaraja as a
different reading.

. tfr?r* « 3?^^ I Deva. and gp.
is given as a variant for
by Devaraja.

is omitted by X.

ft.

fffi:
]

^frttft

] M l, M 4, C l, C 2,

II

I

i : i ^3: i ^ i 3T
] n ^ n

and «

f: is also given by Devaraja
as a different reading, on the
authority of Skanda Svaml.
X

M 2, M 3, W 1, W 2, W 3 ;
^, BK 2.

2, M 3, W 1, W 2, W 3,

BK 2; it is placed after .^jjj: by
Devaraja.

M 2, M 3, W 1, W 2, W 3,

2, M3,Wl,W2,W3;ji.
: is given by Deraraja, as a
different reading. He attributes
the reading -cfi<m to Madhava

r. M 2, M 3, W 1, W 2, W 3,
BK 2.

4 BK 2, M 2, M 3, W 1, W 2,
W 3.

BK 2.

Vi.

.H. ]

? \ ^J 1 %fT: I

1. ^5^rr: I «ru: I «rr: J M 2, M 3?
W 1, W -2, W 3, BK 2.

^. ^n: is omitted by M 2, M 3,
W 1, W 2 and W 3.

: M 2, M 3, W 1, W 2, W 3;
yd

: n.

>*

] Y.

^ ?TTf M2,M3, W1;M 1, W 4. »
vj. ^f^r. M 3.

i3 g^en by Ddvaraja, as

another readinsr-fgni

<*~VY *- «• »»• M •* a- Q *H* *

W

-

°. f^^rr; is added/after 3fd5q; hy 'JT'.
1. f%?r; If^ry: I Dev,

: BK 2, M 2, M 3, W 1, W 2,
W3;lpt:^.

IV wS: M 3, M 3, W 1, W 2, W 3,
?T. 9T*r^ar: is given by Devaraja,
as another

1»- ?t%r: is added after g-fcf: by

x; [
f -

: is omitted by M 2, M 3,
W 1, W 2, W 3.

;g$^rT: and ^^r; are give a by
Devaraja, as different readings;

1«. si^3T-% is added after &&ffa
uyM2, M3, Wl, W 2, W :5,
BK 2,

K- ^ylfrf is given by Devaraja as

another reading.
1^. . K and .

. ]

at

I gw*: i i

: ll $ ii

3pi- 1 fob I <r4: l M: I
1 1 1 %ft: I ^ I sat I

^*<

I &b I H^ i ;pj:
I [ ^[^r^ I

I

|<r:

ll va 11

ll <: ll

: I ^H: I sri* I ^: I wf: I
1 Yrg

is added af tcr

^; is omitted by M 2,

M.3, Wl, W2, W3.
^. TO^M2,M3, Wl, W2, W 3,

BK2.
V. ^R^M2,M3,W1, W2,W3,

BK.2.
^. Omitted by M 2, M 3, W 1, W 2,

AV3.
^. <n3T: is added after gfnr: by M 2,

>E3,W1,W2,W3,BK2.
». spy: is given by Devaraja, as

another reading, on the authority

of Skanda SvamI ; y&: is omitted

by M 2, M 3, W 1, W 2, W 3,

BK2.

4. Devaraja reads ^q-; and gives
f: as another reading ;

11.

M 2, M 3, BK 2.

S?4: is omitted l>y Devaraja and
qj. ^: is added after qp|: in
BK 2.

^nr: ^r.

^ M 2, M 3, BK 2.
5T3T: M 2.

SRT: is omitted by M 2, M 3,
W 1, W 2, W 3.

f«wfif BK 2.

Wf fa I ^H^T I WT«r: I BK 2.

Y.

: as anotiier reacting ; ^
2, M 3, W 1, W 2, W 3 ; I
BK2.

, M3, Wl, W2,

: Devaraja. q^: is given by
him as another reading on the
authority of Skanda Swaml.

%*• X> BK 2«
. BK 2.
AV1,W2,AV3.

: I wfih:

mi

:

vrer

It ?o (I

toft

n ? ?n

i Sfir i
ii U n

n

\\

V.

X, BK 2.
BK 2.

T. ^. and Devaraja
X;

ifc;—

OT is added after q^: by M 2,
M 3, W 1, W 2, W 3; JT.

^. It is placed after jj^: by X, BK2.
<»;. ^ M 2, M 3, W 1, W 2, W 3,

1, W 2, BK 2, W 3, M 2,

11. EnruM 2, M 3, w i, w 2, w 3,

BK 2 ; Devaraja does not accept

BK2.

M3.

. is omitted by M 3.

. is omitted by X.

. ^;for: Dev. Skanda Svami reads

^f;, which is doubted by Deva-

raja.
. TC M 2, M 3, W 1, W 2, W 3.

BK?

i
I sr4ft i

I JR^ I

I ssiflf
i *nft i

i %3fa I *nfi I
i ftefrft I

ariflr i

ftUft i

i fonft

I ?T I

i an

I tfr I

i r i

1 5fi{f| i
i ank I

: n ?« n

1. Not explained by Devaraja.
is repeated by M 1.

is given by Dev., as an-
other reading.

Roth.

w a,

is give by Devaraja, as
another reading:

. ^ and Devaraja. ^§f is
given as a variant by Dev.

M L

. »T. C. D F.

p^ced after as well as
before $5% by M 1.

. *!*%• T. C. D. F.

. Devaraja gives 5^1% as another

reading, on the authority of

Skanda Bvami.

is also giren
by Devaraja as another reading*

See. 14 according to the shorter recension is as follows: —

i wft i *?!% i anfif i vraft i *3ifir i
I fWtft l ^rfir I farft i %ftft i %ftft i

i

i IHT i 'Fft'i^ i

i aft i aift I a^ft- 1 g*ft

I qft I lift I

1 ? fr i

iftft 1 3HR[ 1
1 331%

i «nft l f^nnft I

: n ?» ii

. iRffiT W 2; OT% W 1.

is omitted by M 2.

I Bhad.

1o. 5*qfa I Bhad.
KM. : 11.

^TTf^TtS I Itotli & JDiiuu.
V. 5KiTT% W 1, W 3, M L>, M, 3,
BK 2, Iloth & Bhad.
BK *J.

Bhad

Roth & Bhad.

M 2.

I Roth

. ]

[

3 I 5S I P^ I sn^ I T: 1 I

I ^ I srf^ I 2I°3: I 3 I SITS
: I arm: I sHra i

sn

ii ^ ii

|^t I 553: I ift I

: 'S' I I 2n: I ^: I g: I i I 1

^>f ~"

I ^f?^ I 5^?^ I *ri? I 55^ I

I t I I Sin^T I IHI^T I 3T3f HT^Hf I ^ft% I

r: M 2, M 3, VV 1, W 2, W 3,

TVI/" 4). **^»«»w»» _

\. 3*3 BK 2. n.

V. afr^M 2, M 3, W 1, W 2, W 3, ; W.

V, BK 2. i«.

X, BK 2.

RK •'

». «m M 2, M 3, W 1, W L>, W 3,

: is omitted by M 2, M 3,
: X; BK 2.

3, x,iv 2, I ^^. is omitted by .M 2, M 3, W 1,
1, W 2; sng^ W 3. W 2, W 3, B K 2.

r: M 2, M 3 W 1, W 2, ^. ^% M 1,
W 3, BK 2. sv.. ^T% ^ and

^3$, M 2, M 3, W 1, W 2, W 3.
BK2.

c. M 2, M 3, W 1, W 2, |
3, BK 2. <J33TFf; ^/iva-

£ 2 !£ 3, W 1, "W 2, i ^. is omitted by M 2, M 3, W 1,
W3.

BK<2.

W 2, W 3, BK 2.
^\». 5PW is added before

' M 2, M 3, W 1, W 2, W 3, BK 2.

?irg% i ^ i W i *nf i

^ifeR^R^THT^ ] II ?V9 II

i ^ft 1 3fn*r*r: i smfc i Sra! i aqqprt i
IT% [ ^ ] sqiforoior: n ?<s n

i «rtfir i ^fftr i frf% i ^
^ifo ! s<pnf<t i %?4^[ i
i ftcfanj i sr^Tf^ i firife: i snfil^ i
I fanffl i ^^rf^ i 55rri^ I ^9rf»f i
i f^^^ 1 1u'ft4tRI ! ^rftfit ^R^ft^: [
: ] n ^ n

ft ] II ^ II

I 5MTVW ft „, . fV^V &

r: M 2, M 3, W 1, W 2, W 3,
BK 2.

M2,M3,W 1, W2, W3,

"RTT 9
*T, •«*•&• ^«

V. arc: M 2, M 3, W 1, W 2, W 3,
BK 2.

1. STRtt comes before 3TOr£ ia M 2.
M 3, W 1, W 2, W 3, BK 2.

$. is omitted by X.

vs. ^T^T JR added after srsjf^f by
M 2, M 3, W 1, W 2, W 3, BK 2.
X, BK 2.

I f^T% I M 2, M 3, W 1,
W 2, W 3, BK 2.

^T% M 2) m% I ft

M 2, M 3, w 2, w 3,

BK2.

omitted by M 2, M 3, W 1, W 2,

W 3, BK 2.

^ft is added after fjpftft by
M 2, M 3 W 1, W 2, W 3, BK 2.

: ] y-

BK 2C

». TOft. M 3, W 1, W 2, W 3, IT;
BK 2; srsfft M 2.

2,

; | M 2, M 3, W 1, W 2,

W 3, BK 2.
?r: Devaraja.

M 3, W 1, W 2, W 3, BK 2

: BK 2.

X;

I sp: I I r?r

3 H ^ ii

Y adds the following : —

^sqpj sn^pqsJfSft

srfr^f: 11

] 11 ? n

^R I r: I <%^: ! HT?: I fgi I I
l §^: l
u ^ n

. ?T, BK 2. lo. ft£ BK 2; ^f^. ^.

9.. omitted by X. ^ ^^. is added after fa^: by
^. T%: is given as a Variant by BK 2, M 2; M 3, W 3 jj. and

^9v. f^ff: by W 1, W 2.

v. ^r ^T...^T^T X; [•%* ^..,5imr- 1 ^^ ^^. M 2, M 3, w i, w 2, w 3;

and qftro are not ex- , ^ M M w IW2W 3

plained by Devaraja. EK^

Roth.

I BK 2. «. omifc^d by BK 2. M 2, M 3, W 1,

W2.W3.

. x. ]

: I 3PR[: I ?pr: I

I Inf^r: I «nflr:

I %: I : I

n 3 n

I * I : I

] II « II

i i

[ ^r ]

: n \ n

1. *f: X, BK 2.
^. i&: BK 2.
\. ?%: X; BK 2.

». «rf^: I «r»^: come after 3%^ in j
M 2, M 3, W 1, W 2, W 3, BK 2. !
BK 2.

m. ^ M 2, M 3, W 1, W 2, AV 3,
BK 2.

2, M 3, W 1, W 2, W 3;
is added after 3T^ w BK 2-

1S omitted by M 2, M 3.

: I ^Tf^r: I M 2, M 3, AY 1, ^

AV 2, W 3, BK 2.

n. sr# X, BK 2

2,X.

11. 3T3T3: BK 2; X,
X:

It. ipfr: Ml.

X:

H2, M 3, W 1, AY 2,
W 3, BK 2.

Srefa M 2, M 3, W 1, AV 2, AV .'!,

BK 2.

^5f is omitted by X.

- ]

I T I

i i i

I ?fir: I ^: I k& I guffi: I and: I %: I

: \

M2, M3,W1, W2,.W3;

, BK2.

?jf BK 2, X.

w^gf^ is omitted by M 2, M 3,
W 1, W 2, W 3 ; BK 2.
5Ti*n*M 2, M 3, W 1, W 2, W 3,
BK 2.

Y.

gfij: is added after gtj: by M 2,
M 3, W 1, W 2, W 3, BK 2.

t^ M 1, M 4, C 1, C 2, C 3, 0 4,
S, W4; 5^: M 2, M 3, W 1,
W2, W3;BK2.
omitted by X;BK 2.
3

X; [ f

: M 2, M 3, W 1, W 2, W 3;

BK 2, and S'iva, Sama.

ia omitted by M 2, M 3,
W 1, W 2, W 3, BK 2 ; 3^:

S'iva, Sama.

srfSm: M 2, M 3, W 1, W 2, W 3,
BK 2,

ai^f^rf^: I snjcrer: I M 2, M 3,

W 1, W 2, W 3, BK 2.

r: M 3, W 2, AV 3;
2, ^^ W 1.
...o^ X;

Y.

n ?o n

i ^ i ft 41 i

i: n ?? si

] II ?R II

: n ?^ I!

ft?» l
l

i iprra

I 7 I

I

II ?tf II According to the other recension the

list of words from

onward is the following: —

\ ^T I T$r& I M 2, M 3,
W 1, W 2, W 3 ; BK 2.
V. is omitted by X.

is omitted by M 2, M 3,
W 1, W 2, W 3, BK 2.

: l M 2, M 3, W 1, W 2,
\V 3, BK 2.

rfaT X;

: M 3.
BK 2.

x, BK 2.

^T ^ ^s'fw i 23% i

X;BK2.

. qorerflr.x;BK 2.

. TTRff M 2, M 3, W 1, W 2, W 3,
Roth.

TT^rfft I

BK 2.

" omitted by W 1, W 2,
W 3, BK 2.

I ?^T% J M :?, M 3, W 1,

W 2, W 3, BK 2.

: n. C. D. F.

. ?vs>. ]

M2, M3

W 1, W 2, W 3.

fob i fol: I
: i ft: I

: I *frb I l^r: I t^rn I «*4: I
I *RTF I frn I M: i

n ?K n

I $re: I

I ^: I ?TR[: I 55?:

'ft:

n ?^ n

1 : I

Roth-
BK 2-

^3: BK 2-

^ M 2, M 3, W 1, W 2, W 3,

BK2.

: Bib. Ind.

: is- omitted by M 2, M 3.
W 1, W 2, W 3, fevmTT and f^j
omitted by BK 2.

: X, BK 2.
: I %fTO I X, BK 2.
n M 1; «RKW BK 2,

: IT.

: M 1.

: *T. C. D. F.

. Words within brackets aro the
text of the shorter recension.

1«. ^r: ! ^T?fV I arecnr: I f^^: I M 2,
M3, W ],W 2, W3, BK2.

, Wl, W2.W3;

X;

] II ?<£ II

ft$f| I frfrfe I

%fNr

n

I i^r i 3
n R? n

[ n: J

n ^R n

I i: I : I p: I ^R: I w: I grpt 1

] II 33 II

: 5P. and Devaraja.
r: is placed after
by M 2, M 3, W 1, W 2, W 3,
BK 2.

X;

V. ^T. M 1; ^ffcr M 2, M 3, W 1,
WS^fr* W2.

M i.

BK2.

q^f M 2, M 3, W 1, W 2, W 3 ;
BK2.

omitted by X.

2fM3, W1,W2, W3,
BK 2.

!^% is added after ^ori% by
M 2, M 3, W 1, W 2, W 3, BK 2.
K 2.

is omitted by M 2, M 3,
W 1, W 2, BK 2, W 3.
^5T is omitted by X,

: omitted by X.
. crsr: M2, M3, W 2, W 3; ^:
W 1 ; ^sr: BK 2. ^&: ia placed
after ^j by M 2, M 3, W 1,
W 2, W 3, BK 2.

: I snre: I M 2, M 3,
W 1, W 2, W 3, BK 2.
fef^ M 2; ^ M 3, W 1, W 2,
W 3 ; ^q: is placed after %f^ in
M 3, W 1, W 2, W 3, after %fe.
BK2.

^T^ M 3.

: M 2, M 3, W 1, W 2,
W 3.

: I for i ftwrf I RS: I ftd I ft? kr: i qg: i
I ps*3p?: I 3T9W: I 1$ jfit

ft ] it ^» it

i Ir: i *r: i

it ^ ii

] II ^V9 II

i ^ i
^ ] ii

I ra: I g:
^ \
\ w \

n ^ 11

: M 2, 31 3, W 1, W 2, W 3,
BK2.

8:3: I ^f^T I ?J^^T I ft^T I ftf T I
2, M 3, W 1, W 2, W 3, BK 2.

Y.

V. *ra: BK 2.

<1. t^ is omitted by X.

BK 2.
: BK 2.

2, M3, Wl, W2,W3,

BK2.

. ?. ]

jfir

*nWh yaAft 1 ip* ! ?4ft I
i ^ i i i f^ft I arffcft i

t [

1 iu<> n
f frf

M 1, M 4, 0 1, U il, C 3, C 3, S, W 4 added the following
summary : —

Jfft^T

f f?i

r:M 2, M 3, W 1, W2, W 3,
BK 2.

1. *re. M 2, M 3, W 1, W 2, W 3.

"?• ^>3{ft is added after ^t^^fy by
M 2, M 3, W 1, W 2, W 3, BK 2.

is omitted by M 2, M 3,
1, W 2, W 3, BK 2.

,. IW?hM2,

M 3, W L W 2, W 3; BK 2.
Ms. IT has «jt£^|r,

l«ftl I*ft • tf «* i «n* etc. ! «• ^ X & Y> BK 2' f oth- ,
M 2, M 3, W 1, W 2, W 3. lva an feama- "he authority

^ ^ TV •- - °^ *^ie ^3Sl °^ ^ot^ recensions

^. ' Los been discarded for this parti-

cular word because Yaska, & much
older authority than all the Mss.
put together, reads

X

Jf.

! ar^wsr i fsrtfft i pi: 1 jfTfor: i anip: I •

rg: I f*r4: i finr i id% i
[IcSfofftft: ^rft] n ? li

l wng: ! r: !

: i airft?r:

wijt SFT: [

] II ^ II

^g is omitted by M 2, M 3, W 1,
\V 2, W 3, BK 2.
BK 2.

: a variant given by yaska.
BK 2.
W 1.

2.
<:. stT^T W 3.

I M 3.
M 3.

, ^: is omitted by M 2, M 3, W 1,
W 2, W 3, BK 2.

s.

M 2, W 1, W 2, BK 2.
: M 3, W 3.
I: is omitted by Roth.

2, M 3, W 1, W 2, W 3,
BK 2.

M 1, W 1 ; ^q^ BK 2.
3.

w !•

2, M 3, W 1, W 2, W 3;

v. 3.]

: I 3jntrr«rt I $r&: I lori^ 1 ^rarp: i
l ftfefc

i iwr&nsrf i ?if I sforel i *$ i <n4:
i grot: I f|?Tift l sn*fer: I srrah 1 3ml

l 5^ pi^n fTT l ^31^15: i £tak: i

s —

l fi^i^f l aT^rq; i sr^fT i |f|^ i Mrf i w^:
I ^r: I l ft^ri^: I p;^: I 5%^: I

I 3 f I 3f4 I 81 I

l : l f?^T i ^ i i^: i

Q >.

^ i tg i

i %TT: i snrk i ^^q; ! fffo: i :
J i iitv™ i l^J i T|I^: i
i ^1 i iHt4 i

i i l g l 32 i ^Nfir l anfo: I

I ^I^J I ^t I

! " *•

1.

».

W 1.
i

». STJT: BK 2, M 2, M 3, W 2, W 3 ; I

BK ±

. The third section comes to an end
after ^ro^R: in M 2, M 3, W 1,
W 2, W 3.

. nfeir: w i.

. omitted by C 3 & S.

3^ | BK 2.
: BK 2.

BK 2.

is omitted by M 2, M 3,
W 1, W 2, W 3, BK 2.

I at« I n I

n | n

f frf

M 1, M 4, C 1, C 2, C 3, C 4, S, W 4 add the following
summnary'.

f fa

<r?rft] n ? n

: I pr: I
! ttaki I f|
II 3 II

i ?re I

gift: I ff^t: I H
I ^: I W I

5'^: I p^r: I ftg: I
1 ?T I ^M l sr^i i

1.

is added before

: is omitted by M 2, M 3,
W 1, W 2, W 3, BK 2.

v.

Y.

C3,S. Roth. Bhad;

Sama.

M 2, M 3, W 1, W 2, W 3 have
II tf n instead of II 3, II
4

: I ?^it?T: etc, M 2, M 3,
Wl, W2, WVBK2,

. ^r: ^. ^. »T. BK 2.

: H ^ II M 2, M 3, W 1,

W2, WSj

SRRRT: M 1, M 4, C 1, C 2, C 4,

S, W 4.

I sssjsre gsr£ i r.K 2.
IT. ^. ^qisft ^ 2, M 3.
i Wt i M a.

Jrwfaflpft I ft

u 3 u

: I 5: I

: ! a I

?r:

1 <rc: I 5?3' I 5*K 1
: I i?r: I p^: I

i! » .11

I f^: I 1: I srrai I
§3[T: I ^r4: I ^w: 1 f^H:: i whfrr: I
I ^rf^t I ^wt l H^ft I ^ l srs^: I

I^ I f|H ^ft l l%*f I jfrfir I F?!1^ l
| aiPitl S«lt I 1%: I NT: I ^ I ^^ft [

: I ^ I
: I t I %^ I
I src$: I *faf I ^:
m I vsk: I

] II ^ II

f frr ^^ q^r^s^rra: i

M 1, M 4, C 1, C 2, C 3, C 4, S, W 4 add the following
summary'.

f frr

M 2, M 3, w l, w 2,

W 3, BK 2.

f^TT^^^r M 2, M 3, W 1, W 2,

W3, BK 2.

[-] is omitted by X, BK 2 ; |U II X.

II * II Y.

3**5TT IH II X j BK 2. ^^T

II 9 II Y.

: is added after 35?^: by X,

BK2.

BK 2.

I 3?^ I ^3: I I>ev.

: u i is x;

Y.

: I

n W

1. Thej word ^^|^|(^|: means 'a list,'
or « a traditional list'; of. VPB.
viii. i :

n*

TP LI. i. I. $

• 6:

other. Both was rather hasty in
doing BO and later on he rectified
this mistake. All the Mss. that
I have collated and Durga read

Durga:

f*T» BK 1.

BK1-
». cf. BPll. 12. 5:691)

«f r«Hi ^»^ i.^ *|^ 1^4 rf

cf. also flr«nc3TCfr on TPB. i. 1.

{. cf. Sa.yai.ia, Int. toRV.p.21:

APR. i. lr

ft-

\J urga explains the term in llio
following way:

V?B. 8. 52 :

MUwM* i

Wf^^^t^H* *

KAS.' II. 10: 23. p. 72:

TMbh.

DS. p. HO?

l\ 1 Loth adopted the valiant

Oi/i the principle lectio diflicUior \
l>< <tior 66t. This reading was
iwiiopted on the evidence of a
si nglo Ms. unsupported by any

strict

Say ana, Int. to RV. p. 21:

of. Dionysius of Halicarnas-
sus: Literary Composition. Ch. Hi,
Robert's ed. p. 71. "Composition
is ...... a certain arrangement of

the parts of speech... These were
reckoned as three only by Theod-
ects and Aristotle and the philoso-
phers of those times, who regarded
nouns, verbs, connectives as the
primary parts of speech. Their
successors, particularly the leaders
of the stoic school, raised the
number to four, separating the
article from the connectives",
' cf. Aristotle, Poetics 20. 1456
6 By water* s ed. p. 57: 'Diction
viewed as a whole is made up of
the following parts: the letter
( or the ultimate element ) the
syllable, the conjunction, the art-
icle, the noun, the veil/, the case,
and the speech.

of. RPR. 12.5: 700-1,707:

we

.

The following stanza is cited by
thejBOtnmentator on the APR, in
the*beginning of the 4lh ch. «/.
A.O.N. Vol. 7, p. 51)1;

VPR. 8. 54-55 :

II

BD. ii. 121 :
KAS'. II. 10: 28. p. 72 l

«

JPM : 2. 1. 1 :

SDS p 144;

cf. Plato, the Gratylus ., Jowett :
Dialogues of Plato p. i. 3l;8-9 :

'Name is not a musical or
pictorial imitation ...... bit it is

expression of the essence of each
thing in letters and syllab les'.

cf. Aristptle, Poetics 5,0. 1456
610 Byvoater*, ed. p. 58:* ' A noun
or name is a composite sig nifioant
sound not involving the idea of
time, with parts which 1 lave no
significance by themselves in it....
A verb is a composite sig aificant
saund involving the idea c>f time,
with parts which have no signi-
ficance by themselves in it.
Whereas tlie wo* u "'man' or 'white'
does not imply when, 'wal ksf and
kiias walked' involve in addition
to the idea of walking <;hu,t' of
time present or time past'.

BK 1.

The 1st section eonfos to an on»l

in Mas. of tho .shorter recoiisioii.
^f^f is omitted by G,

I ar ITT

i

1. f^T?T is omitted in BK.

^. Durga gives rr as a variant.

BK.

A.

:. Here ends the second section

inBK.

'*. ^ft is omitted in BK.
lo. cf. BD. ii. 121; PMbh. i. 3. 1.
p. i. 258.

13. snarrcro BK.

ft

)*.

of. BD. ii. 122.

«nn*% G. cf. RP. 12. 6: 702;

VP. 8. 54-55; KAS'. II. 10: 28.

p. 72; PMbh. i. 3. l..p. 256; ii.

1. 1. p. 3G5.

.cf. RP. 12. 5: 707.

cf. BD. ii. 91. Here ends the 4th

section in BK.

3TT 3TT BK.

ftOmfWfftft M 1, 0 2, C 3, C 6.

cf. SRY. I. 124. 11. p. i. 560:

cf. SUV. I. 123. 7. p. i. 55D :

s
\

s. 3

ift sfflT ti<5

I ft I

t i

I [

is

. The sentence
omitted by Durga.

. Here ends the 5th see. of the 1st
pada in BK.

. cf. 8RV. I. 124. 12. p. i. 566:

V. cf. BD. ii. 89; EP. 12. 8; 707;
YP. 8. 55,

1. ^reraftfa 31. VRf?cf is omitted by
C 2, G, S. cf. BD. ii. 1)1:

11. cf. SUV. I. 8. 5; 124. 4, pp. i. 61,
563. Here ends the 1st sec. o!
the 2nd pada in BK.

1^. Omitted in BK, C 4, C 5, Kn, M
3, M i, R 4, R 6, W 1, W 2, W 3.
and Durga.

1^. of. PMbh. i. 1. 3. p. 38:

. RV. X.84. 2; 106.3.

. UV. X. 84. 5; 166. 2; 173. 2.

. of. Bt>. ii. 92.

. RV. X. 86. 1.

. BY, VITI. 2. 12.

. The whole sentence from
cfT is omitted by Durga.

. cf . SRV. I. 169. 3. p. i. 737 :

. Quoted by SRV. I. 129, 10. p.
i. 588.

. t^K-li: BK.

. The sentence f5*Tnn:
is omitted by Durga.

H. ]

n y 11

: M i, M 3, BK.
Quoted by SR.V. I. SI. 3. p. i. 403 :

i

: t

Hero ends the 2nd section of
the 2nd pada in BK.
V HV. VI. 21. 3.

«. The passage cRr:...*raf?cT is quo-
ted by SHY. I. 59. 1. p. i. 201.

^. srrarW ^i^f^T ia omitted by
Durga.

i3 omitted by Durga.

BK.

. % W I, W 2, M i, BK.

0. RV- VIII. G2. 11. The ar of «£
is elided affcor ^sr^RT^ by the
Mss. of the longer recension. The
first i of iti is accented in the Mss.
but as I have separated ifc from
the Vedic quotation, I leave it
unaccented.

3. Quoted by SRV. I. 48. 1C. p. i. 24G.

1. RV. X. 1C. 11.

^. of. BD. i. 5G : snTT^?%7 5?cTTS etc.

i. RV. X. 119.9.

t. TS. 1. 7. T: 2; Krf. 13. 14. Hero

ends tlie 3rd &octioii of the 2nd

pfidain BK-.

i. firf^TJT^T^f^ 'M l» ^ -» 0 3, C G, BIC.
!». ^^ is omitted l>y Roth.
:. 5 M 2, M 3, W 1, \V 2, 04.

o r>, UK.

im i ^srr i

54U'flhftw<|?r I

: I m ^fffi^r

* i

1. BV. IV. 51.1.
3. IIV. I. 62. G.

\, Tho passage ^n^qr'"^ is quoted
by SRV. I. 170, l.p. i. 739; of.
BD. iv. 48-50.

V. Here ends the 4th see. of the 2nd
puda. BK. of. 13D. IV. CO-51.

RV. I. 170, 1.

is omitted by
BK, C 4, C 5, K^, M 3, M i, R 4,
R C, W 1, W 2, ^ 3, and Durga.
Here ends the Dtttlsec. of the 2nd
pada, BK.

vs.]

*n

TFf: I
I

i f^g-^ir ^ %^% i *r*ft vrlr^: i

I ^T.^T: ^rMIWTcnil «TT I «ftrt

fir tffas:

f ?r

n ^ 11

I. 11 V. II. 11. 21

cf. SUV. VIII. 10. 21. p. iii. 290 :

«T ^TT if SfftT
C .").

etc.

(. cf, PMbli. VI, 1. l.p. 16: $
^ta^m I. cf- 8HV. 1. 57. 1. p. i.

L'Si :

V.

. cf. SUV. VI. ;iO. *J. p. ii: 770:

cf. also »SRV. IX. 7(.>. 4. p. iii.
7'J'J:

: is omitted by Durga.

T 0 2, C 6, M 1, M 4, R 1,
U 2, U 5, S 6, M 3, W 3.

The passage ^t(V-..^T is quoted by
SRV. X. 10. 2. p. IV. 21. cf. also
II. 11. 21. p. ii. 32:

10. 11V. II. 28. 4.

11. AV. 4. 1. 1; 5. 6. 1; 8V. 1. 321;
VS. 13. 3.

l.Mi, C 1, BK.
. cf. Hll\r. I. 113. J. p. i. 498:

. Hero ends the Oth soc. of tho
2nd puda in 13K.

et ^

*TRT%
t ft f*mm

M I

irtTTcrr^r

[ ^T^TPTJ ] I 3T% ^HJ: I

tor gr^f>r i sT?Tf ! ^4f^?r: i
: i TO iftf^oi^f
: i sr^rt ??% i

1. KV.X. 71. 11.

^. cf. SRV. X. 71. 11. p. IV. 223:

\. cf. KB. 23. 2;cf. AD. 5.7. 3.

V. The passage ?T^^V...^% is quot-

ed .y SRV. I. 102. 5, p. i. G85.
Vlfil*:C2, CO, M 1, M4, 11 1,

It 2, n 5, S, M :*, W 3.
^. qftf*C2, CO, M 1, Ml, 111,

It 2, U &', S, M 3, W 3,
":•. Quoted by SUV. IT. T4. 1. p. ii.

41 i cf. also II. 1. 2. p. ii. $.

. cf. BD. ii. 114.

. 11 V. X. 71. 5; cf. N. 1. 20.

. UV. X. 71, 4; cf. N. 1. 10.

UV. X. 71. 7.

Omitted by UK, C 4, C 5, Kn,
M 3, Mi, 11 4, R C, W 1, W 2,
W 3 and S.

cf. SUV. X. 71. 7. p. IV. 222:

V1. The quotation i.s u nt raced.

s srSrar ^7

lr I

. S'ivadatfea's edition, of.
PMbh. i. 1. 4. p. i. 61 :

Tha Mss. of the longer and the
Shorter recension except Kn.
read the passage as follows:

I I have adopted the
variant oa vthe authority of a
single Ms. loecauso it makes the
.text in*i

BK, C 4, M 3, R 4,
11 6, W 3.

^. Quoted by SRV. I. 9. 2. p. i. 64;

of. also I. HO. 1; 123. 11; pp. i.

248, 561; cf. UP. 12. 9: 708;

BD, ii. 90-91.
0. The quotation is untraoed. of.

SRV. V. 83. 10. p. ii. 678:

9>fa$R faftR SftSRTCT ^ I Ms.

Kn. cites the pratikas only bub

gives this quotation in full.
. RV. I. 9. 2; AV. 20. 71. 8, sec.

SRV. loo. cit.
. RV. VIII. 92. 21 ; IX. 61. 14.

RV. I. SO. 4; AV. 20. 45. 1;

SV. 1. 183; 2.949.

*fr

'

<.s

. RVKH. 10. 106. 1.

V. of. BD. i. 23-24, 20-27, 30-31

cf. PMbh. iii, 3, 1. p. 138.

^. cf. SRV. I. 1. 1.. p. i. 25. With
regard to the punctuation at thhi
place see my English Translation i
oftheNirukta note on pp. 212, 2 13*,.

*. tffr 01, 02, 03, 0 6, 1« 1,

M2, R 1, R'2, B5, S; Kn.

«. Gune proposes to add a c. vuse

Sit JTT^f^T^^ affcer ^TRfn^. But
see ray note Translation of the
. 212, 213.

4. Durga gives
variant.

<*>. ^ Kn.

g 37

1. gto 0 1, C 2, C 3, C 6, M 1,
M2,R 1,R2, B5,S; Kn.

ti, C 5, Kn.

?. snro M 1, M 3, Mi, W 1, W 2,
C 2, C 3, 0 4, C 6 ; 5n«r M 2.

i. *RK> C 2, C 3, C 6, M 1, M 2,

4d*hKlq[

%

, iff: C 4, C 5, M 3, Mi, W 2.

is omitted by C 2,
>. Omitted by BK, C 4, C 5,

j R ^

W 3.

«.

M :5-

^V. Quoted by 811V. p. i. L'l.

1. VS. 1.22; TS. i. ,1. 8. 1; VI. 2.
7. 3; KS. 1.8; 31.7; Ms. i. L 9.

*. cf. VS. 2. 15: jfteffa.

V TS. i. 2. 1. 1; 3.5, 1; VI. 3/3. 2;
KS. ii. 1; Ms, i. 2, 1; iii, 9. 3;
cf, VS. 4.1; 5.42; d. 15: ^t^

CT*rcr; cf. S'B. iii. i. 2. r.

V..VS. 4. 1; 5. 42; 6. 15; TS. i. 2.
.1. 1; 3. 5. 1; VI. 3. 3. 2; KS.
ii. 1; Ms. i. 2.' 1; iii. 9. 3; of.
S'B. iii. 1. 2. 7 ; 6. 4. 10 ; 8. 2. 12. j

<i. cf. TS. i. 8. G. 1.

t. VS. 16. 54; Ms. ii, 9.9.

*. BV. X. 133. 2; AV. 20, 95. 3;
SV. 2. 1152.

I «^ I cfir II ?H II

UV. X. 103. 1; AV. 19. 13.2;

SV. 2. 1199; VS. 17. «3.

T3, VI, 3. 7. 1; Ms. 1. 4.^11;

TB. III. 3. 7. 1 ; S'B. ii, 5. 2. 9.

RV. I. 89. 10.

SeeN. 4. 23.

Occurs once only in RV. 1. 169. 3.

Occurs once only in RV. V. 44. 8.

Occurs once only in RV. VI.

12. 4.

Occurs once only in RV. VIII.

77. 4.

All the 4 words are written, in
the MSB. I have collated, without
the accent. . But as they are (-he
words cf the Rgveda, I have
restored the accent.

?v$. ]

3 V [

i fo<nyft

: | 3T?ffiNft I^TT I

Hi,

. GB.II. 2. 6; cf. AB. 1. 4. 9; 1.
13; 16; 17 etc. The quotation
ia AB. is found without

3. RV. X. 85. 42; AV. 14. 1. 22.
\. cf. Manu Y. 39; 44:

: »

C 5; ^r^t Mi.
. of, Manu II. 130, 122:

of. also II. 123-125.

Omitted by BK, 04, 05, Kn,
M 3, Mi, R 4, R G, W 1, W 2,
W3.

RV. X. 169. 1.

at

I
rflr

fNfiwr:

n l^ 11

II V. I. 104. 1. See Sayana's com-
mentary on the same.

^T^I:^ c 5.

cf. SRV. VII. 28. 4. p. iii. 62'.
RV. X. 165. 1; AV. 6. 27.' 1.
RV. X. 164. 1 ; AV. 20. 96. 23. •
cf. Panini. i. 4. 109; cf. PMbb.
i. 4. 4. p. i. 354.
RP. 2. 1 : 105.
?f% C 13.

cf. BD. ii. 39, 109 B, HOB.
RV. VI. 4. 7; VS. 33. 13.

RV.X. 84.2; AV. 4. 31. 2; of.

N. 1. 4.

C 4, M 3, Mi.
cf. BD. ii, 119.

cf. S. U. B. 3. Comm. and S'ankh.
B. XIV.

cf. PMbh. i. 1. 1. p. i. 2:

cfc Sayana's comm. on the Man-
tra Brahma^a:

u

The whole passage :

JT5RTT ...... 5pf|f^f is quoted by

SRV. p. i. 15.

f RT

I 3Tq^rT 5TFJT I ^TlTf JHTT ^l^fl I

?f?r «TT

1. of. SRV. II. 39. 1 ; V. 43. 1 ; pp.

ii. 117, 587 : STsnS^ffffcT ^n^Jt I
^. EV. X. 71. 4; tff! N. 1. 8.
\ cf. SRV. X. 71. 4. p. IV. 221:

o^C 4, C 5.

cf. PM bh. i. 1. 1. p. i. 4.
Omitted by BK, C 1, C 5, ICn, i
M 3, Mi, R 4, R 6, W 1, W 2,
W 3 and Dnrga.

Suyana reads STsJ^^T 5T5T^I See j
SRV. p. i. 10.
6

J ] i 563*1^3

i s

6. Quoted by SRV. p. i. 17.

C 1, C 2, C 3, C 6, M 1,

M 2, R 1, R 2, R 5, 8,

. The M'hole passage $n$n^...
^T^rOf ^ is quoted by Helaraja
iu Lis commentary on the r«Av/a-
j.>ad~iya.ot Bharti'hari ; Ben. S. S.
Vol. II. I, p. 30. ( 1905).

Pt^cflci ^

: I

ff?r
i RtRyi ftr

f fk srwt

: I

'T?[TTr£ Helaraja, op. cit.

Helaraja. op.

Harivrsabha in his commentary
on the VdJfyapad~tya of Bhartrhari
Ben. S. S. >*os. 11, 19, 24. (1887)
p. 3. remarks:

*.

1, C 2, C 3, C 6, M 1,
M2, R 1,R2, R5, S.
cf. BD. i. 18, 19:

o c

^ RV. I. 27. 1 ; SV. 1. 17; 2. 984.
vs. RV. I. 154. 2;X. 180.2.

*. Quoted .by SRV. I. 145. 5.,p.

i. 645.
<^. Quoted by SRV. I. 55. 1. p. i. 278.

0. cf. BD. i. 33:

^1. Quoted by SRV. I. 145. 2. p. i.
662. cf. also I. 51.5; V, 56.4;
VIII. 63. 12.

«. See N. 7-12.

Small figure on this page represents the corresponding »«otion of the
first chapter of the Nirukta.

: i r: i sipsr: i *irar: i » i

C 1, C 2, C 3, C 6, M 1,
M2, R 1, R2, R5, S; Durga;
Roth's and S'ivadatta's edition.

*. cf. N. I. 14.

^. cf. SRV. I. 1. 1. p. i. 25.

V. Quoted in the Mdthara Vrtti on
the Sdnkhyakarika XXII. ed.
by Sahityacarya. Benares 1922,
p. 37:

I . It should be noted
that the intervening sentence
is olnitted and

the Nirukta is raised to the
dignity of a S'ruti.

ii__. -v p-i ri o p 0 Pfi M 1

JcJ ^"cf<?TT ^ ) ^ J J > M

M 2, R 1, R 2, R 5, S; M 3, Mi.
cf. PMbh. VI. 1. 1. p. iii. 17;

i. 31|

5.

cf. BD. ii. 116.
cf. PMbh. i. 1. 2. p.

fSri«3>: I ^ft: fa«t<iii I
cf. also Vol. ii. p. -87.
feq^R^ || una. Su. 1. 17. Au-
freeht's edition p. 7.

. *.]

[ R«T

ffilT

f f^T

cf. PMbh. i. 1, 1. p. i. 9;

is quoted by Kslra-
svamin in his commentary on the
Amarakosa II. 9. 107. Poona ed.
(1913) pi 157.

cf. PMbh. i. 1. 1. p. i. 9;

V. ^T^o. C 1, C 2, 03, 06, Ml,
M2 R 1, R2, R5, S; C 4, C 5,
Mi, W 1, W 2 ; Roth's edition.

n ^ u

I 5[rcft%

Omitted by BK, C 4, C 5, Kn,
M 3, Mi, R 4, R 6, W 1, W 2,
AV 3 ; and Durga.

cf. BD. ii. 106.

T^o. C 1, C 2, C 3, C 6, M 1,

M 2, R 1, R 2, R 5, S.

°^% c i, c 2, c 3, c 6, M: i,

M 2, R 1, R 2, R 5, S.

cf. SRV. I. 126. 4. p. i. 571:

C 2, C 3, C 4, C 5, C 6,
M 3, Mi, AV 1, \V 2.
TA. 10. 10; 3: Mu, 10. 4,

TOT

f f^T T'TO: I

«4Wtl«fi I ^ftt

: i

: i

^. cf. Manu II. 114; Su. III. ; Vas.
II. 8 i VisnuXXIX. 9.

*. sr^'^flro. C 5.

*. cf. Manu II.. 144; Vas. II. 10;

Visnvu XXX. 47 ; Ap. I. 1. 14.
V. of. Manu II. 115; Vas. II. 9;

Visnu XXIX. 10.
<4. All the 4 verses are found in

STJ. B. 3. ( Burnell. pp. 29-32 ).

Quoted by SRV. p. i. 22.

cf. SRV. I. 158. 2. p. i. 672:

cf. S'B, VI. 1. 2. 34. Weber's ed.
P- 505: % ijtaT ^r^ftr f% ^

RV. IX. 40. 4.
RV. X. 94. 9.

Quoted by SRV. IX. 89. 6; 97.
14; pp. iii. 759, 780.

i arorfo srrar ^ %**rr

MTTIH I c)n«un«ivHvi! I

1. EV. VI. 47, 26; AV. G. 125. 1;
of. N. 9. 12,

*. RV. VI. 75. 11; VS. 29. 48;
of. N. 9. 12.

V RV. X. 27. 22.

*. Omitted by BK, C 4, C 5, Kn,
M3, Mi, R 4, R 6, W 1, W 2,
W3.

<«. Quoted by SRV. VI. 75. 11. p.
ii, 890.

cf. BD. ii. 111.
RV. VI. 56. 3.

VS. 18. 10; S'B. IX 4. 1. 9; cf.
g^T; etc. TS. 111. 4. 7. 1.

RV. I. 84. 15; AV. 20. 41. 3;
SV. 1. 147: 2. 265; cf. N. 4. 2;V
The passage: aTm<*rlNjfr...lftT-
*F*cT% is quoted by SRV. I. S4.
15; p. i. 379.

N. 4. 25.

V]

«r

TO

[ ^jfc?H T ]
i ^nirT^cf

J I

J TOT

J I crf?T-

r I

fl^frT II V9

f :fER

f 5?g

n

3 i

i

ft

» ftth n

RV. I. 154. 6.

Omitted by BK, C 4, C 5, Kn,
M 3, Mi, E 4. R 6, W 1, W 2,
W3.

^^r BK, C 4, C 5, Kn, M 3,
Mi3R4, R6, Wl, W.2, W 3.

: I of. PMbb. i. 2. 3.

p. 1. 247: TO%: <JT:

\. RV. I. 164. 32; AV. 9. 10. 10,
». Quoted by SRV. I, 160. 2. .p. i,

674.

C 1, C 2, C 3, G 6, M 1,
M 2, R 1, R 2, R 5, S.

. RV. I. 164.29; AV. 9. 10. 7.

«TT*T I

% r^ H in i ^

^TT I

i *TT

II °. II

1. Omitted by BK, C 4, 0 5, Kn,

M 3, Mi, R 4, 11 6, W 15 W 2,

W 3.
3. Quoted by SRV. III. 54. 11.

p. ii. 309; of. also VI. 72. 3. p. ii.

882.
\. Omitted by BK, C 4, C 5, Kn,

M 3, Mi, R 4, R 6, W 1, W 2,

W 3; and Durga.
V. The whole passage: f^u

: is quoted by SRV. I.
22. 5. p. i. 115.

<«. 4te*r c 5, Mi.

*. o^SRfrfa BK, C 4, C 5, Kn,
M 3, Mi, R 4, R 6, W 1, W 2;
W 3.

7

The passage
Tftfcf 3T I is quoted by SRV I. 30.
18. p. i. 156; cf. also I. 1GO. 4,
VI. 72. 3; pp. i. 675; ii. 884.

cf. BD. VII. 155.

t&fon^ C 5.

cf. BD. VII. 156; VIII. 1.

cf. BD. VIII. 2.

cf. BD. VIII. 4-5.

cf. SRV. X. 98. 1. p. IV. 324.

RV. X. 98. 5, ,.

cf. SRV, X. 98. 5. p. IV.- 325.

Xo.

ft '4 -UJI I &\ \

| r--| | ' \

«u

SRI

f ^

T

! sT'Trs'^r: i

II 5.?. II

11

^TT I

] ^rf

J i

'A II

[ 3i l« n ? JP^ J

ftll

1. of, SRV. I. 68. 10; 40. 2; 125. 3;

pp. i. 329, 212, 568. cf. Manu.
IX. 138.
3. Quoted by SRV. IX. 96. 6. p. iii.

770.
^. Omittad by BK, C 4, C 5, Kn,

M 3, Mi, R 1, R 6, W 1, W 2,

W3.

». TA. ii.v9. The words within the

brackets are not omitted in TA.
<<. Quoted by SRV, I. 70. 6. p. i. 333.
K. RV/X.98, 7,

Quoted by SRV. I. 1. 1. p. i, 24.

cf. BD. VIII. 6. '

Omitted by BK, 04, C 5, Kn,

M 3, Mi, R 4, R 6, W 1, W 2,

W 3.

cf. BD. VIII. S B.

See N. 12. 8-22.

RV. X. 88. 11; cf. N. 7. 29.

Omitted by BK, C 4, 05, Kn,

M 3, Mi, R 4, R 6, W 1, W 2,

W3,

i ST^SHM ^t^w
% li

: \

i 5 s^^1 ^ 3 frnT: J

I ^r *nr ^TT I ^"5? ^it^TR^TrTT I

I i

cTT I 3T?I ?: I

[ ^rr ^TRT^ ]
I rrsrfff'Pi

i r

VT«rf?t I [

fT ] I

: I

1. RV. I. 136.3; II. 41. 6; SV i>,

262.

*. RV. III. 59. 2.
^. RV. I. 24. 15; VS. 12.12.

ga and Bib. Ind.

and Bib. Ind.

. Cf. SRV. I. 112. 5; 148. 1; VII.

10. 2. pp. i. 488; 650; iii. 25.
. Cf. SRV. IX. 83. 3. p. iii. 734
. Omitted by BK, 04, C 5, KD,

M 3, Mi, II 4, R 6, W 1, W 2,
AV 3 ; and Durga.

<^. The quotation is untraced. Cf.
SRV. I. 125. 5. p. i. 569.

I*. TO*^ C 1, 02, 03, 06, Ml,
M 2, R 1, R 2, R 5, S; and
Rotb, edition.

11. ftcVPC3;famo.Wl.

^^. Omitted by BK, C 4%C 5, Kn,

M 3, Mi, R 4, R 6, W 1, W 2,

W 3, and Durga.

1*. SW*: BK, 04, 05, Kn, M 3,

Mi, R 4, R 6, \V 1, W 2, W a

«T «?

^rgt

II V*. II

i 3?ftr

[ JTW ] ^rfir I ^rgr npm

: I ] 3TTT

[ f^n^r ]

i. Omitted by BK, C 4, C 5, Kn,
M 3, Mi, E 4, 11 6, W 1, W 2,

I. Cf. ailV. VIII. 80. 8; X. 103. | J>y BK, C 4,^C 5, "'Kn, M 3, Mi,

K, C 1, C 5, Ku, M J,
Mi, E 4, E G, AV 1, W 2, W 3.

Q.. i— is omitted

0. pp. iii. 529; IV. 340.
V. Cf. SRV. I. 37. 10. p. i. 202.
M. HV. I. 32. 10.

*. Omitted by BK, C 4, C 5, Kn,
M 3, Mi, E 4, E 6, W 1, W 2,
W3

II 4, E 6, W 1, W 2, W 3, and
Durga. The passage 3Tf^nj?<fr-

smT-'-^rfafiffr^r: is quoted by
SRV. I. 32. 10. p. i. 170.

JT^T^u^T BK, C 4, O j, Kn,
M 3, Mi, E 4, II 6, VV 1, W 2,
W3.

• I

X3-

[ TTTi

n

i 3T?n rr. ! sgrwr^ I

I f^ifecfV^i: I

u fin ^3 JTR: I ^rfoT^fonvT^TPT I
fir^ vrr

1 ^^T 3TTT:

^ra i
i

i^4 1*4 "-43^ ; ^ ( • !

: i

n

n

1. RV. I. 32. 11.

*. Cf. BD. V. 166.

*. 3T C 4, Mi, AV 1, W 2.

V. Ci TS. 11. 4. 12. 2.

wffntac i ff^jfii

f^^T l^ccf^ I

M. All the three quotations are un-.
traced. The passage: ^j^q^f...
f^3TT*T§f ia quoted by SRV. I. 32.
11. p. L 170; Cf. also I. 124. 10.
p. i. 566.

*• oftsirfir BK, C 1 C 5, Kn, M 3,
Mi. R 4, R 6. W 15 W 2, W 3

3. 5T^?T% ^TU^T is quoted by

SRV. III. 34. 4, p. ii. 219.

J, C5.

>. Cf.BD. III. 9.

J. Cf. BD. iii. 8. Dawn is a ka>a i. *.
16th portion of night.

*. RV. I. 113. 1; SV. 2. 1099.

(. The text seeins to be corrupt.
I propose to read ^j: for ^ffe:
this will make the line in-
telligible.

*. ^ %f^--'^T5T^ is quoted
SRV. I. H3. l.p. i. 496.

TSOT v-jhft 5?n*ip[T?*j
grar

I

rercnTr^ i J^STT HR^T: i srft-
i ^^ ?^^%i i f^inzt 4w: i 3

I 3T?Jn STflTOTq'flTnn I ST5!!^! [ STSf

?

[ ^k ]

i I *& ^n i

] i

f sir

3TT5T, I ^Tf : ^Wf^ I
II ^° I1

f^r

: i

I itfHr?r ^Trf; I 3TT

STPT fftr «TT

51

1. RV. I. 113. 2.

3. Cf, CJRV. VI. 04. 1. p. ii. i>65.

\. Cf. SRV. I. 92. 2. p. i. 410.

V. Cf. SRV. I. 35. 2; 123. 2. pp. i.
186, 557.

«1. Pmitted by BK, C 4, CD, Kn,
M 3, Mi, R 4, R 6, W 1, W 2,
W3.

«. Omitted by BK, C 4. C 5, KP,

21 3, Mi, 11 4, K 0, W 1, W L',

The

quoted by SRV. I. 113. 2. p. i.
497.

RV, VI. 9. 1.
06.

RV. X. 27. 23.

: [ ^T ]

I WSKHfll
I?T%: I

firm

J sre ^FT: i
rir(rt i ^rgwrrr ^r !
i qr qr snrf^r i ^T^H-J^^IH i

: [ ^Stvr^fTfiT: ]

: JrKftfdlf

3n%r$ft'«r

^. Cf.SRV.X. 27. I!:), p. IV. 80.
*. ST*mt C 5, M 3, Mi, W 1, AV 2.
?t. Cf. SRV. I. li>3, 2. p. i. 557; j

VI. 72. 1. p. ii. 8*3.
V. Omitted by 13K, C 1, C 5, Kn,

M :3, Mi, 11 1. R 6, W 1, W 2,

W 3.
<?. C£. SRV. III. 22. 4. p. ii. 194;

omitted along with tg^tficft by :

Durga.
^, Cf. SRV. I. 3. 12. p. i. 40; Cf. j

BD. ii. 135-436.
v». Seetf. 11. 25-27.
t- ^R^IffV^o M 1.
<*. RV. VI. 61. 2.

Quoted by SRV. I. 128. 3. p. i.
580; Cf. also II. 23. 7. p. ii. 65.

tfg^firfa M i, M 2, w 3; is

omitted along with qj by C 3;
Durga.

Quoted by SRV. VI. 61. 2. p, ii.

855.

^JTlwfH: BK, C 4, C 5, Kn,

M 3, Mi, R 4, R 6, W 1, W 2,

W3.

Omitted by BK, C 4, C 5, Kn,

M3, Mi, R4, R6, W 1, W 2,

W3.

s,

TT?ft'^3!TT JW? f ^^TT

^rr I

3. Cf. SRV. I. 03. 8. p. i. 313.

R. Cf. BD. IV. 10G, 107.

3. N. 9. 39.

^. Cf. SRV. I. 2. 8. p. i. 3.

®. *^j: is omitted by C 5,

<. fjg C 6, M 1, M 2.

«,. Cf, SRV. III. 33. 5. p, ii. 243.

lo, RV. III. 33. 6.

I f> I

: II

rH5T

BK, C 4, C 5, Kn, M 3, Mi,
R 4, R G, W 1, W 2, W 3.
ft C 4, M 3.

•JV. The passage

is omitted by C 4.
Vi. cf. SRV. III. 33. G. p. ii. 244.

BK, C 4, C 5, Kn, M 3, Mi,
R G, W 1, W 2, W 3.

is omitted by

Durga,

3TT

^TT I ^

srftr ^

f*K.ri «ir I

n

J I

^TI^II"!

^TT I

^rr siirf ^rt

i

^TT I
I

^. BV. III. 33. 10.

*, of. SBV. III. 33. 10. p. ii. 246.

^. cf. BD. ii. 56.

V.

<<. BV. IV. 40. 4.
8

cf. SBV. IV. 40. 4. p. ii. 458.

The following passage is added
after 5^ by C 5:

cf. SBV. I. 123. 8. p. i. 560.

. ] H^. 53^733*11 [ J

f

: II ]

Small figure on this page represents the corresponding section of the second
chapter of the Nirukto*

TTf 5fJ

n ^ II

5 ft

T [3^:]

^3 *"

1. of. Manu. IX. 138; Vii3nu, XV.
44.

*. of. Manu. . IX. 32, 35-41. The
diametrically opposite view is
given IX. 48-54. of. also Vas.
XVII. 6-9 ; 63-64; Ap. Dh. II.
13.6-7; Ga, Dh. XVIII. 9-14.

^. EVt VII, 4. 7.

S. of.SEV. VII. 4,7. p.iii.H.

M, of, SB V, I, 93. 4; p, i, 418,

i. of. SRV. VII. 4. 7. p. iii. 14.
9. RV. VII. 4. 8.

j. Omitted by BK, 04, 05, Ku,
M 3, Mi, R 4, R 6, W 1, W 2,
W3. •

I. ift BK, 04, 05, Kn, M 3, Mi,
R 4, R 6, \V 1, W 2, W 3.

It C 4, 0 5.

and S'ivadatta's edi*

tion, of, BD, IV, 110-111,

KV. III. 31. 1. The Second

hemistitch is paraphrased by

yaska in the last part of the
fifth Section.

-4i<fT, C 1, C, 2, C 3, C, 6, M 1,
M 2, R 1, K 2, R 5, S.
cf. BD. IV. 112.
Omitted by C v.
cf. SRV. I. 34. 5. p. i. 182.
cf. SRV. III. 31. 1. p. ii. 226.
5.

The quotation is un traced, cf. Ms.
4. 6. 4; 4. 7. 9:

Durga gives the quotation in the
following manner: ^^ z

S'B. XIV. 9. 4. 8; BU. VI. 4. 8;
SVB. 1. 5. 17.

cf. Manu. IX. 130, 133, 139; Ba.
II. 3. 11

Omitted by BK, 04, 05, Kn,
M3, Mi, R4, R6, W 1, W 2,
W 3 ; and Durga.

cf. AV. 1. 17. 1.

'A.]

[start

OTT pte ft tiMlfr ir^; ii

i jj: i sr^jjia w i
i srctRNf i ^r ^t^r i

; 1

i ^PH ^*1 Vr

^ I ftrar

11 x II

. of. Manu. III. 11- Ya. I. 53.
. BV.I. 124.7.

. Omitted by C 2, C 5, 0 6, M 1,
M 2, M 3, W 3.

. <nfo*rre. BK» 0 4, 0 5, Kn, M 3,
Mi, K 4, 11 6, W 1, W 2, W 3.

W 2.

G 1, C 2, C 3, C 6,
M 1, M 2, R 1, E 2, E 5, S.
». «f. 8BV. I. 124. 7. p. I 565.
i C 4.

. C 1, C 2, C 3, C 6, M 1,
M 2, E 1, E 2, E 5, S.

to. The quotation in uutraoed.
«.. of. SEV. V. 62. 5. p. ii. 643.
«. EV. V. 62. 8.
^^. T^TT is omitted by C 5.
39. The quotation is uiitraced.
11. of. Manu. III. 11 ; Ya. I. 53.

. cf. BD. iv. in:

. of. Manu. IX, 131

«rfl(*K

u vj ii

i srftr

J i

RV. III. 31. 2. of. BD. i. 57, e. of. SKV. III. 31. 2; I. 123. 5;
where it is~ quoted as an example . pp. ii. 227 ; i, 558. of, s^ff ff
of denial. ^^^ ^ B'ak. IV.

^r^T^ M 3 ; ^l^^o 0 1, C 5,
Mi, W 1, W 2,

of. BD. ii. 113.

*f5£ C 1, 03, Ml, M2, R, of.
SRV, III. 31. 2i p. ii. 227.
SRV, loo, oib,

c

11. RV. X. 53. 4.

«. Cf. SRV. X. 53. 4. p. IV. 158.

H. Cf. TB. ii. 3. 8. 2, 4.

: 0 D,

•1- S-]

1 I Ts^SRT
^*c^iO 3"flft
I M^«i^R**rMiHQr>Ri In

3TT

4r ]

ST^RT

rtir«!T<ftf^r

: i

. Cf, BD, VII. 68; of. AB/ III. 31.

.

, Cf, BD. VII. 69—72; SRV. 1. 89.
10; VIII. 32. 22; pp. i. 399; iii.
390,

BK, C 4, C 5, Kn, M 3, Mi,
K 4, B 6, W 1, W 2, W 3,

i^°. C 1, C 2, C 3, 06,

is

?t Omit.fced by Durga.

added by G 1.
*. RV. VIII. 63. 7.
4. g^f^T^T 0 1, M 3.
?,. Omitted by BK, C 4, C 5, Kn, M

3, Mi, R 4, B 6, W 1, W 2, \V 3,

<k Durga.

M 1, M 2, II 1, R 2, S, R. 5. Roth.
. RV. X, 94. 7.
. Of. SB V.I. 62. 10. p. i. 309.
. Of. SBV- 1. 38. 12. p. i. 206.

3.

5.

. Cf. SBV. X, 94. 7. p. IV. 206.

STTI

ft*T*n ^f^rf^ ii *» ii

^f arfti

IT

J I

I ef^;: i [

I JTT

1. ffflWTO^Ol, C2,C3,C6,M
1, M 2, R 1, R 2, R 5, S.

06, Ml; ft:^ C 3;

V RV. X. 48. 7; of. BD. I. 49.
V. Of. SRV. X. 48. 7. p. IV. 146.

6

0 3.
». Omitted by C 5.

^. C 1, C 2, C 3, C 6, M 1, M
2,R 1, R2, R5, S.
<*. SOT? 0 1, C 2, C 3, C 6, M 1, M

2, R 1, R 2, R 5, S.

1o. Omitted by BK, C 4, C 5, Kn, M

3, Mi. R 4, R 6, W 1, W 2, W 3.

is omitted by Durga;

[: C 1, C 2, C 3, C 6, M 1, M
2, R 1, R 2, R 6, S.

«PT

d<*n?r

fllOT si'Tll.

» II

f

H u n

1. BV. VIII. 17. 12; AV. 20. 5. 6.

SV. 2.76.
*. Omitted by BK, C 4, C 5, Kn, M

3, Mi, B 4, E 6, W 1, W 2, W 3,

1, C 2, C 3, 06, M 1,
M 2, R 1, R 2, R 5, S.

M 2, R I, R 2, R 5, 3.
' 9

: H

II

j. RV. II. 23. 9.

U Cf. SRV. II. 23. tt, p. ii, 66.

>. RV. I. 94. 7.

:. Cf. SRV. I. 94. 7. p. i. 423.

C lf C 6, M 1, M 2.
11. Cf. SRV. I. 11. 7. p. i. 78.
1*. RV. I 164. 21 ; cf. AV. 9. 9. 22.

[ fjqnrn ]

I ^T ITT *lT'

fir%$TfcT

i STST [ ^Wi: ]

I H ITT 75"- ^T^

[ 3^rT ]

Omitted by BK, C 4, 0 5,'Kn,
M3, Mi, R 4; R 6, W 1, W 2,
W 3.

Cf. SUV. I. 31. 14; 120. 1 : pp. i.
163, 583.

The quotation is uutraced.

<*faf*T<?fNf **£, C 4, C 5, Kn,
M 3, Mi, R 4, R 0, W 1, \V 2,
W 3.

M 3.

^ai ft

Cf. 8RV. V. 30. 1. p. ii. 551.

Omitted byBK, C 4, C 5, K.D,
M 3, Mi, R 4, R 6, W 1, W 2,
W 3 ; and Purga.

Cf. SRV. X. 50. 5. p. iv. 152:

i ^?TT£ ^Jirnr^t i
i

f I T
^t ^T

feu[Hrr

f I

3r9r n

[

4*r%rr: i

i ^ SRW: i
]

w n

RV. X. 4. 6.

Cf. SBV. X. 4. 6. p. iv. 9.
Omitted by BK, 04, 05, Kn,
M 3, Mi, R 4, R 6, W 1, W 2,
W 3 ; and Durga.

V.

Omitted by BK, 04, 05, Kn,
M 3, Mi, R 4, R 6, W 1, W 2,
W 3; and Durga.
RV. X. 40. 2.

S'ivadatta's ed.
: S'ivadatta's ed.

. 0 1, 0 2, 0 3, 0 6, M 1,
M 2, R 1, R 2, R 5, S. and Roth's
edition.

10. Cf. SRV. X. 40. 2. p. iv. 121.

11. RV. V. 78. 8.

1^. RV. I. 50. 3; AV. 13. 2. 18; 20.

47. 15; VS. 8. 40.
1*. RV. X. 97. 11; VS. 12.85,
IV. RV. X. 73. 2. According to

Durga some Mss. do not read

the quotation thinking that na

is already explained :

TOT 'ij

: I

«TTR?t|

^. Omitted by BK, C 4, C 5, Kn,
M 3, Mi, R 4, R 6, W 1, W 2,
W 3.

*. RV. I. 41. 9.

3, ^r^ is omitted by Kn. and Say ana.

». Cf. SRV. I. 41. 9. p. i. 217:

Fragment of RV. X. 11. 6; AV.
18. 1. 23.

Cf. PMbh.

: i voi, ii. p. 147.

. grr^ C 4, M 3.

. RV. VI. 55. 5.

. ^?mf*T^rf W 2 ; o^ C 4, M 3,

. RV. VIII. 2. 40.

. Cf. S'B. VI. 2. 1. 4:

Weber's edition p. 507.
, RV. II. 35. 10.

1«. RV. V. 44. 1 ; VS. 7. 12.
VI. TO W 1,

II

I fsRTT

: \

J I

J I «T ^

1 I

SM ^ i ^ i M rl^ T ^TTrT I i^im

i

^ «i : I

i ?F-^r ^rr 5%: I
TT 11 \< n

fj i

fa

}. The quotation is untraced. Mss.
of the longer recension do not
accent the passage.

3. Omitted by BK, 0 4, 05, Kn,
M 3, Mi, B 4, B 6, W 1, W L,
W 3 ; and Durga.

*. jttV. I. 45. 3.

V. Of. SBV. I. 139. 9. p. i. 623.

<*. Cf. SBV. I. 44. 6. p. i. 225.

$. Cf. SBV. I. 45. 3. p, i. 229: nf.
BD. V. 99.

*. Cf. AB. iii. 34:

Cf. SBV. I. 1. 6; 127. 2; X. 62.
5; 67. 2. pp. i. 27, 574; IV.
186, 206.

*. Omitted by BK, 0 4, 0 5, Kn,
M 3, Mi, B 4, B 6, W 1, W 2,
W 3 ; and Durga.

*.. Cf. SBV. I. 139. 9. p. i. 623.

:. Hf. SBV. I. 45. 3. p. i. 229.

. ftdni -ftqfcrar » omitted by

"'• VMhh.

I

: I

«rr 1 4«

i fruit i

Roth's and S'ivadatta's

edition.

Omitted by BK, C 4, C 5, Kn,
M 3, Mi, R 4, R 6, W 1, W 2,
W3.

Cf. SRV. I. 126. 3, p. i. 571.
Cf. SRV. I, 104. 1. p. i. 457.

^. RV. VIII. 4. 3; SV. 1. 252;

2. 1071.
$. RV. X. 133. 1; AV. 20. 15. 2;

SV. 2. 1151.

«. Cf. SRV. I. 31. 6. p. i. 160.
*. ^sffa: C 5, M 3, Mi.
<*. RV. I. 126.7; of. BD. IV. 3.
lo. RV. I, 27. 13; cf, VS. 16. 2§.

*'

srrrr^f I

Her;

i crnsT^r: i

I SR^1 cff

f^TOt

is given as a variant by
Durga.

3. Of. SRV. VI. 75. 9; VII. 104. 21.
^. RV. V. 75. 7.
V. RV. VII. 104. 21 ; AV. 8. 4. 21.

<* Cf. SRV. L 72. 4; 147. 2; V. 61.
8j VI. 3o, 5. pp. i. 340, .648;
ii. 639, 777.

S'ivadatta's edition.
». RV. I. 147. 2; VS. 12. 42.
t. Cf. Ms. ii. 9':

<^. Cf. SRV. I. 24. 10. p. i. 132.
^o. Cf. SRV. I. 166. 11. p. i. 728.
11. Cf. Taifc. B. I. 5..2. 5,6:

Quotation is untraced, Cf. Tait.
Br. II. 7. 18. 3.

^ i cf

n. Cf. SRV. I. 50. 2. p. i. 24ti.
IV. RV. I. 24. 10.
1<«. RV. IV. 7. 3.

1. RV. IV. 19. 9. It is omitted by
BK, C 4, C 5, Kn, M 3, Mi, R 4,
R 6, W 1, W 2, W 3, and Durga.

3. RV. VIII. 102. 21; VS. 11. 24.

*. ftTin TORI: " read by C 1, C 2,
C 3, M 1, M 2, R 1, R 2, R 5,
8. and Roth.

V. RV. II. 14. 11.

«i. VS. 29. 1.

V RV, VIII. 45. 20,

vt. Cf. SRV. VIII. 45. 20. p. iii. 432,

€. KS. 9. 7; cf. VS. 3. 61.; S'B. 2. |
6. 2. 7; TS. 1.8.6.2.

^ Cf. SRV. 1.51, 13; I. 1$1. 4; !

IV. 34. 7 ; V. 43. 6. pp. i. 260,
679; ii. 445, 558.

•jo. f^ra:...$;ftJr: is omitted in the
passage quoted by SRV. I. 15, 3 .
62. 7. pp. i. 93, 308; cf. also I.
I. 51. 13. p. i. 260. Cf. PMbh.

Vol. I. p. 245, 246.
11. Quoted by SRV/ I. 51. 13. p.

i. 260.

13. Quoted by SRV. I. 15. 3. p. i. 93.
U. RV. V. 31. 2.
IV. MS. 1. 9. 4: 134. 8; KS. 9. 9.
1^. Cf. SRV. IX. Il3. 4; X. 95. 4. pp.

iii. 829; IV. 310.

: I

ft

RV. X. 85. 37; cf. AV. 14. 2. 38.
RV. X. 95. 5.
RV. IV. 4. 15.

RV. VII. 16. 1; SV. 1. 45; 2. 99;
VS. 15. 32.

RV. X. 85. 27; of. AV. 14. 1. 21.

ftreffc BK, C 4, C 5, Kn, M 3,
Mi, R 4,11 6, W 1, W 2, W 3.

Cf. SRV. L 18. 2; 38. 8. pp. i.
104, 205.

RV, I. 18. 2; VS. 3.29.
RV. I. 1, 9; VS. 3. 24.
10

^o. Cf. SRV. VIII, 5. 2. p. iii, 255.

^1. °^lf^T. Roth's edition. Durga
gives f^^r^T as a Variant.

«. ^^frT C1.C2, C3,G6, Ml,
M 2, R 1, R 2, R 5, S; & Roth.
Cf. SRV. VIII. 1. 1. p. iii. 6; cf.
also I. 35. 1;89. 6.

IV Cf. SRV. I. 31. 3; 87. 3; II. 12. 1;

pp. i. 159, 390; ii. 32.

i*. RV II. 12. 1; AV. 20. 34. 1.
11. RV. VI. 66. 9.

Roth's edition.

1. RV.I. 185. 1.

*. Cf. SRV. T, 185. 1. p.i. 772,

V Small figure within brackets

represents the corresponding
section of the third chapter of
e Nirukta,

. 3« ]

f f^T

n

I [

[ ^^^TTJ ] ^

I *£&

^To M 3.
^. RV. VIII. 45. 37.
\. Omitted by BK, C 4, C 5, Kn, U

3, Mi, R 4, R 6, W 1 , W 2, W 3;
V. Quoted by SRV. VIII. 45. 37. p.

in. 435. cf. 13D. ii. 109,
1. RV, X, 73, 11; SV. 1, 319,'

a. Cf. SKY. I. 164. 14. p. i. 701,
^ Cf SPxV 1§ 3:> J2 5 195

^ H<agment °f **> *1' ^'
1°. Cf- SRV- l> 1C l- 1- P- 1- G9tf.
11. xfrfc: C 5.

*TR*T err i

[ f^f^ ]

r ^rr i

: a « 11

% I srftr ^rr

ftwt ^

[ *fc ]

1.

Cf. BD. ii, 114.

M 2.
T Q 1§

C 4, C 5, M 3, Mi,
TT^: C 3, C 5, M 3, W 2.
RV. V. 30. 1: SV. 1. 345; 2. 522.

would have used Ihe words, as he

usually does:,

instead of 5

are generally used with Erahmana

quotations.

V-.

Omitted by, BK3 C 4, C 5, Kn, M !
35 Mi, R 4, R6, W 1, W 23 W 3.

Quoted by SRV. V. 39. 1. p. ii. \

573.

Quoted by SRV. VIII. 4. 21. p. j

iii. 254.

i

^TT is omitted by C 1. cf. SRV.
I. 129. 10. p. i. 588.

RV. X. 94. 9. It looks as if
Yaska did not think it to be
a Vedic quotation otherwise he

MS,

Mi, R 4, R 6, W 1, W 2, W 3.

W. Cf. SRV. I. 123. 3; VI. 71. 4. pp.

i. 558, ii. 883.
W. Cf. SRV. I. 60. 4; IV. 11. 5; pp. i.

295: ii. 381.

\ 4. 5; AV. 7. 73. 9.

:. Omitted by BK, C 4, C 5, Kn, M
3, Mi, R 4, R 6, W 1, W 2, W 3.

II

Bra1

srfrir«r4t

[ fir^

srft

it

n in I

ii \s ii

is added
, after ^ by Durga & S'ivadatta.

*. Cf. SRV. III. 25. 5. p. ii. 200.

1, C 4, 0 5, M 3.
0 1, 0 2, 03, M 1, M 2,
R 1, R 2, R 5, S.

BK, 04, 05, Kn, M

3, Mi, R 4, R 6, W 1, W 2, W 3.
\. Cf. SRV, I. 105. 8. p. i. 464.

>. RV. I. 105. 8; X. 32. 2; of. BD.
VII. 34.

C 3, 0 4, C 5, M 3.

Cf. SRV. I. 105. S. p. i. 464.
Cf. SRV. X. 33. 3; p. IV. 99.

Omitted by BK, 0 4, C 5, Kn, M.
3, Mi, R 4, R 6, W 1, W 2, W 3.

Cf. SRV. X. 1. 3. p. IV, 2. Dnrga

cites the following passage:
?TcT

U. RV. VIII. 48. T.

W. Cf. SRV. I. 128. T>. p. i. 581.
1<1. Cf, SRV. I. 112. 17. p. i. 492.

ffar tf

/VJ

T^TSf ^T5^ W*
[ n*Ff(i ]

\ Pfa

II ^ II

II

r

i [ ^^^fi^i ] i
M«M$ui; i ^^" «rt

5. RV. III. 47. 1; VS. 7. 38.

*. Omitted by BK, 04, 05, Kn, M
3, Mi, R 4, R 6, W 1, W 2, W 3.

^. m is added after srqn^ by C 3.
V. Quoted by SRV. Ill, 47, 1. p. ii.

<*. Quoted by SRV, X. 71. 2. p. iv.

220.

\. RV. X. 71. 2.

*. cf^; C 4, M 3.

<. jfR^rf: W 2.

«.. Omitted by BK, C 4, C 5, Kn, M
3, Mi, 114, RC, W 1, W2, W3.

is added, after

by

° ll

«. Omitted by BK, C 4, C 5, Kn,
M 3, Mi, R 4, R 6, W 1, W 2,

vy o

«. ^s^H^T BK, C 4, C 5, Kn, M 8,

Mi, R 4, R 6, W 1, W 2, W 3,
«. Cf. PMbh. i. 1. 1. p. i, 4.
W. See N. 6. 17.
V1. RV. I. 115. 4; AV. 20. 123. 1;

VS. 33. 37.
H. «^ BK, C 4, C 5, Kn, M 3, Mi,

11% R 6, W 1, W 2, W 3; of.

SRV. I. 115.4.

i*. wwrfrft w 2.

f^rrft

srftr

r tf ft

I 5RT ?T% 3TfT

^ i

i w&t. RT rafs i

I ^3l£U|R? [

: i 3T9IT ST^TT: i
[ Srfit^r

: I

. I. 115. 4. p. i. 511.

3, 11V. II. 38. 4.

\. RV, I. 6. 7; AY. 20. 40. 1; 70. 3;
SV. 2. 200.

V. Of. SUV. I. 6. 7. p. i. 52; of. BD.
ii. 141.

4. RV. I. 163. 10; VS. 21). 21.

$. Omitted by BK, C 4, C 5, Kn, M
3, Mi, R 4, R 6, W 1, W 2, W 3.

P ] 2^5:: S^^

i I^TT

: II

is added often
P.Mbh. Vol. III. p. 21,

Omitted by BK, C 4, C 5, Kn, M

3, Mi, R 4, R 6, W 1, W 2, W 3.

^rj: SRV. I. 163. 10. p. i. 694.

Of. SRV. loo. cit.

RV. I. 163. 2; VS. 29. 13.

RV. III. 9. 2, SV. 1. 53.

Of. SRV. III. 9. 2. p. ii. 160

. ]

ftrftr ^r n w

f% «CT ]

1. RV. III. 53. 23; cf. BD. IV. 117- j it. Cf. BD. IV. 44.
120. Durga Remarks:

tr C 4, C 5, C 6, M 3, W 2.
C 5.

r: C 4, C 5, M 3, Mi, W 2.
H. Cf. BD. IV. 144.
U- W%m is omitted by M 3, W 2.
**. RV. VIII. 19. 37.
m. RV. VII. 58. 5.
1*. snret C *, C 5, M 3, W 1, W 2.
T*. TO<T BK, C 4, C 5, Kn, M 3, R 4,

*. RV. III. 9. 8; VIII. 43. 31;

102. 11.
\. Cf. SRV. VIII. 102. 11. p. iii.

596.

V. RV. IV. 32. 23.
<*. Cf.SRV. I. 123. 10. p. i. 560.
S. Omitted bylBK, C 4, 0 5, Kn, M R 6, W 1, W 2, W 3.

3* Mi, R 4, R 6, W 1, W 2, W 3. It. See. N. 7. 17.

JI^T

f:

?;fct ^r \

. RV. IX. 75. 5.
. Cf. SRV. IX. 75. 5. p. iii. 723.
. RV. I. 124. 4.
V. Hf^SwC 1, C 2, C 3, C 6, M

1, M 2, H 1, R 2, R 5, 8;
C^jni S'i vadatta.

. ««r C 1, C 2, C 3, C 6, M 1, M

2, R 1, R 2, R 5, S.

. Cf. SRV. I. 61. U. p, i. 302.

5.

1,02, 03,06, M

1, M 2, R 1, R 2, R 5, S; of.
SRV. I. 124. 4.

Omitted by BK, 04, 05, Kn, M
3, Mi, R 4, R 6, W 1, W 2, VV 3.
11

11.
«.

tt.

i, c 2, c 3, o 6,

M 1, M 2, R 1, R 2, R 5, S &
Roth. SRV. I. 124. 4~the entire
passage being quoted.

RV.I. 87. 6.
RV. III. 53. 3.
5.

W.

C 1, C 2, C 3, C 6, M
1, M 2, R 1, R 2, R 5, S & Durga.

oSHTT^r BK, C 4, C 5, Kn, Mi; R
4, R 6, W 1, W 2, W 3.

^fcf C 4, M 3, W 2.

SeeN. 11.25.

*r fr: i

JTT

ff snraR ^?^r2 ?rt ^ff
: i ^crnr^t: i

1. TS. i. 2. 10.2; KS. 2. 8.

*. KS. 19. 3; m 111. 5. 13. 1; N. 9.

43; cf. VS. 28. 16.
^. RV. I. 84. 7; AV, 20. 63. 4; SV.

1. 389; 2. 691.
V. RV. VI. 6. 5.

1. EV.TIL 34. 1; AV. 20. 11. 1.
^. ^01,02,03, M13R1.R2,

R 5, S.

v>. Quotation is untreced. Durga
explains the 4th pada only «fe
remarks:

1.

. Cf. SRV. I. 136. p. i. 612.
, RV. VI. 30. 3.
. nfrwwCM, M3, W2.
. HV. I 96. 7.
. RV, V. 39. 2;SV. 2. 523.
. Quoted by SRV. X. 109. 1. p,
' IV. 3G4.
<. cf. PiMbh. Vol. II. p. 98.

n. ^^u: c i.

T$. RV. V. 2. 9.

v. n.]

II \< ii

TO

*Tlj<FRT

^. Of. SBV.-V. 2. 9. p. ii. 502.

^. Of. SRV.I. 35. 10; 129. 11; pp.

i. 190, 588.
^. RV. X. 3. 7.
V. VS. 28. 5.

4, c 5, M 3, w 2.

u RV. I. 89. 1;VS. 25. 14.

». aro?^ is given as a variant by
Durga who however attributes it
to the carelessness of the Scribes'-

:. RV. X. 39. 4.
*. gcri M 1.

I. Quoted by SRV. X. 39. 4. p.
IV. 117,

Quoted by SRV. VI. 62. 2. p.

ii. 859.

Cf. SRV. I. 161.1; 164. 14; II.
39. 7. pp. i. 676,701; ii. 119.
Cf. SRV. I. 33. 7; 35. 2; 50. 7;
90. 7; 110. 6; VI. 70. 5; X. 129,
1; pp. i. 176, 186, 250, 401, 482;
ii. 879; IV. 423. cf. 'SB. VI, 3.
1.18. ;*%*fc»T?*n>fel
Cf. SRV. I. 124. 5. p. i. 664. The
entire passage: ^ T^ 3^ «
quoted SRV. I. 19. 3. p. i. 107.
RV. V. 63. 5.

Omitted by BK, C 4, C 5, KD,
M 3, Mi 1, R 4, R 6, W 1, W 2,
W 3; and Durga. It is sthiok out
inCl.

v. n.

TT

i ]

I ^TT

1. Cf. SRV. X. 87. 25. p. IV. 278.
*. **T ^^ BK, C 4, 05, Kn,
M 3, Mi, R 4, R 6, W 1, W 2, W 3.
^. RV.X.87. 25;SV, 1.95.

V. Omitted by BK, C 4, C 5, Kn,
M 3, Mi, R 4, R 6, W 1, W 2,
W 3, and Durga. The line sn*ffr...
^<ff^| is struck out in C 1.

M. RV. V. 19. 2.

^ RV. VI. 1. 4.

«, RV. III. 41. 3 5 AV, 20. 23. 3.

*. RV. 1.153. 4;AV. 7. 73. 5.

, III. 31, 11. p. 231.

Omitted by BK, C 4, C 5, Kn,

M 3, Mi, R 4, R6, W 1, W 2, \V 3.

The quotation is un traced.

Cf. RV. I. 134. 2.

Of. SRV. I. 134. 2. p.i. 605: jpum:

RV. X. 101. 10

WTftrftfrT C 4, C 5, M 3, Mi, W 2.
RV. VII. 21. 5..

Quoted by SRV. X. 27. 19. p.
IV. 79.

Cf. SRV. I. 2. 8; VII. 22. 5. pp,
i. 33; Hi. 50.

it

STTSRT:

II

TOT ^T mTcTr ^r ttxi I
^N^TJTT i »nf5r* *r

t i snr«T

1. 11 V. X. 10. 10; AV. 18. 1. 11.

». Durga.
^. KV. I. 164. 33 ; AV. 9. 10. 12.
V. Omitted by 'Durga.

lo.

3.

II. RV. X. 15. 4; VS. 19. 55; Cf. AV.

18. 1. 15.
K. Cf. SRV. I. 157. 4; VIII. 67. 21;

pp. i. 670; iii. 493; Cf. BD.
Cf. TS. VI. 1. 7. 2. VITt 95<

6> • (*\ •» -\/f n

M 1 AT 9 **>• *TT^«T ^ *l •"•*• •»•

.4.1 JL J- J X*Jl. W«

- / 1 i n o n s n « vr i ™» Quoted
<• ^^RfRt C I, 02, C d, 0 b. M 1,

M 2, R 1, R 2, R 5, S.

*. Omitted by BK, C 4, C 5, Ku,

M 3, Mi, R 4. B 6, W 1, W 2, AV '6. H. TS" ii, ' 10. 2 ; 8'B. i. 9. } . 26.

V. VA, ]

[*rh

ii ^ ii

* fan

? ^rgft q 554 s

srftr ^Nr

I. Cf. BD. ii. 46.

I RV. I. 89. 10; AV. 7. G. 1 ; VS.
25. 23,

n

V. RV. I. 143. 4.
4. RV. IV. 38. 5.

$. Quoted by SRV. IV. 38 5. p. ii.
454.

•: M 3,

^. Cf. SRV. I, 132. 1. p. i. 598.
1°. fofsfrT Mi.
11. *WrM3;'^C3.
H. RV. X. 45. 1; VS. 12. 18.
n. Quoted by SRV. I. 101. 1. p. i. 446.
IV. RV. I. 101. 1;SV. 1.380.
14, Sea N. 2. 5.

1*. RV. I. 84, 15; AV. 20. 41. 3;SV.
1. H7; 2.265.

ift:

*<T

i ]

f ?*TT5

ft

^. Omitted by C 3.

*. «lRf^rH is Omitted by C 3 ; is
preceded by srtfqr^ ia C 1, C 6,
M 1, M 2.

V SHfidffcfH BK, C 4, C 5, Kn,
M3, Mi, B4, B6, W 1, W 2,
W3.

V. See N. 4. 21.

4. RV. IV. 51. 1.

t. Omitted by BK, C 4, C 5, Kn,
M 3, Mi, B 4, B: 6, W 1, W 2,
W3.

». BV. X. 138. 1.

. BV. I. 9±. 2.

. ^ff : is omitted by C 5.

. BV. I. 190. 5.

. Quoted by SBV. I. 190. 5. p. i. 788.

. tfgfcf: C 1, C 2, C 3, C 5, C 7,
Mi, W 2, W 3.

5, M 3, Mi, W 2 ;

4.

. BV. III. 54. 7.

. See N. 3. 19.

. Quoted by SBV. IX. 64. 30. p.

iii. 683.
>. VS. 8. 20.

i BT*TT

I

srrero TTfler i sr

1 3T^n«rr ?nrr
i

ijpssr w qfinff^g
i

srat

BK, C 4, C 5, Kn, <. RV. X. 85. 39 ; AV. 14. 2, 2,
M 3, Mi, R 4, R 6, W 1, W'2, W 3. v ^f^n M 3.
3.

Quoted by SRV. VII. 34. 4, p. „ Ry L 164 r. AV Q g L

«. Cf. BD. IV. 33.

- ,,.Cf.SRV.I.9.4.p.i.65

<i. Omitted by BK, C 4, C 5, Kn,

M 3, Mi, R 4, R 6, W 1, W 2, "• DttP6a

w 3

......

«. Quoted by BBV. I. 138. 4. p. i. , ^^ % ^^ ,

618.

5.

5^jR'T 3T5WT frsrr

'"'J'l i T'T^^it^^TTfrnrq; I
sr i

\ ttwwwrv&^ \

s'a^: i fsRrftr ^srq i ~^g: r-hr-qr: i trm ?nr
i ^^7-: TT^^swrijrrriTr i tfiw ^PT^sforsFn: i
^: i ir^^T feir^rr^j TPTTT ^r^^r i fewrer i yr

I JTT^T JTT fTT'T I Sffa: .ST%?ft ¥R

^f ^f STT^T^T

?. HV. 1. ]«ij. ;!; AY. (J. 9. 2; i:J. .',',. of^f^q^^ 1>K, C 1, C 5, Kn,

3, 6. M 3, Mi, U -J, II 0, \V 1, W 2, W 3.

^. (Rioted by SUV. I. IGi. L'. p. i. 'j^. 11Y. J. 1G4. 12; AY. 9. 9. 12.

GOT. r4^ i>y. T. 101. 11; AY. 9. 9. 3.

^. Cf. SRV. X. 101. 7. p. IV. oM. , W. II Y. I. 1G1. J8; AY. 10. 8. 4/

V. Cf. G13. I. 5. 5. | vi. <Moted by «RV. I. IGi. 48. p.

c 3. i. ri,s.

is omitted by C 3. ^ ^^. M 3>

3. Vd> KVt i 1G4< 48 . Ay. 10. 8. 4.

,.. RY. I. 164. 13; AY. 9. 9. 11. ^ CL GD> L 5j 5. ^r^f ^ ^^

«.. o^T?TT: C 4, ]\I 3, AY 2. rrfgsj ^^T^n^rrnn^r I Cf. AB.

o. Cf. AJJ.i. 1. 14: ^T^Trr^T:^??^ •'-''• ^- 2: ^TW ^ 3T ^TrfT^T ^ft»

^^cTf^rf^^: ^*TT&5f frnrrw- ^^R^T^rw I Cf . S'B. XII. 3. 2. 3.

cfR.'lCf. S'B. i. T. 2.8; XII. 3. 5fifa^% 5T?TT

2. 1 : Tund B, XVIII. 2. 1 1 ; 4. 11. i STfa • Cf- KB' "*• 2'
12

fifcrfite

II R^ n

%«i\»ft Mr^rr

J II ]

1. KV. I. 164 11;AV. 9. 9, 13.

^. Cf. GB. I. 5. 5 ; AB, II. 17. 4 ; S'B.
XII. 3,2. 4; AA, III. 2.1. '

. Small figure within brackets
represents the corresponding
section of the fourth chapter of
the Nirukta,

ftftat

m in

RV. X, 139. 6.
RV. VIII. 26. 16.

Quoted by SRV. I. 149. 2. p.
i. 652.

RV. X. 4. 2.

Omitted by BK, 04, 05, Kn,
M 3, Mi, R 4, R 6, W 1, W 2, W 3.
RV. X. 5. 5.

5,

«. RV, VIII. 25. 13.
^. RV.II. 14. 1.

^o. JT?HF>9r: BK, C 4, C 5, Kn, M 3,
Mi, R 4, R 6, W 1, W 2, W 3

11. srtfifrCM, 05, M3. Quoted bj
SRV. II. 14. 1. p. ii. 41.

«. Quoted by SRV, I. 62. 5. p. i. 307.

i *

'TT

3. B.V. I. 164. 16; AV. 9. 9. 15.

3. RV. VI. 70. 2.

^. Quoted by 8RV. VI, 70. 2. p.

ii. 880.
S. Quoted by SRV. I. 73. 9; 121.

10. pp. i. 347, 547.
<i. RV. I. 132. 1 ; VIII. 40. 7.
*. RV. VII. 82. 1.

*• qm^rN'r ?fTp^ ia omitted by
Durga.

s?f^nftor; i

t. RV. VII. 48. 2.
*,. RV. III. 3. 4.

10. RV. IX. 86. 41.

11. RV. X. 10. 8; AV. 18. 1. 9,
13. odrerwro. C 3.

IV *TT: C 5, M 3.

1». RV. I. 179. 4; Of. BD. i. 53:
i^TT: ^IH^-W JTT I Macdonell
translates ^^ 'as of the reed'.

m. Quoted by SRV, 1. 179. 4. p. i. 758.

3.]

<U-

: fa

i

3?F

11 V. X. 59. 0.

RV. IX. 107. 0;SV. 2.318.

KV. X. 28. -i; Omitted by Durga,

RV. X. 88. 4.

Quoted by SRV. X. 88. 4. p. IV.

279.

RV. VIIL G8. 1; SV 1.354; 2.

1121.

See N. 9. 39.

RV. X. 99. 12.

Omitted by Bk, C 4, C 5, Kn,

M 3, Mi, R 4, R 6, W 1, W 2,

W 3, and Durga.

. RV. X. 79. 3.

. **TH CK» C 4, C 5, Kn, M 3, Mi,
R 4, R G, W 1, W 2, W 3.

. Cf. SRV. VIII. 72. 4. p. iii 509:

: i

. RV. III. 17. D.
. fH C 3, M 3.

. Quoted by SRV. IH. 17. 5. p.
ii. 184.

v.

MlrM'l* star: II 3 II

arf3*I«rf I ^fqr ftmft
i ^frr q-^rft1 1
I

f^mt

1. RV. VIII. 2.6.

3. The quotation is untraced. It is
inserted after ir^n^ further-
down by C 1, C 2, C 3, C G, M 1,
M 1, M 2, R 1, R2, R5, S; Cf.
SRV. I. 61.7. p. i. 299.

^. RV. I. 61.7; AV.20. 35. 7.

V. RV. VIII. 77. 10.

H. RV. X. 67. 7. AV. 20. 91. 7.

$. Quoted by SRV. I. 88. 5. p. i. 394.

«. RV. I. 88. 5.
<s. RV. I. 3. 8.

<*. Cf. SRV. I. 3. 9 ; VIII. 88. 1 ; pp.
i. 39; iii. 543.

10. Omitted by BK, C 4. C 5, Ku,
M 3, Mi, R 4, R 6, W 1, W 2,
W 3, and Durga.

11. Quoted by SRV. 1. 148. 4. p. i.651.
^. RV, IX. 110. 5; SV. 2, 857.

V.

Quoted by SRV. I. 10. 1. p. i. 68.
Sayana reads ^^: for ^^ : |
RV. I. 10. 1 ; SV. I. 342 ; 2. 604.
5TT3Tm: C 1, C 2, C 3, C 6, M 1,
M 2, R 1, R 2, R 5, S, & Roth.
Quoted by SRV. I. 10. 1. p. i. 68.
Cf. SRV. I. 138. 3; V. 62. 2; also
I. 88. 2. pp. i. 620 ;ii. 642; i. 393.
RV. V. 52. 9.

wrg: C 4, C 5, M 3, Mi, W 1.
Aocording to Durga, the quotati-
on is from Some Brahmana, the
passage in full being

Vl.

: I
qRr: i

See N. 4. 16.

Quoted by SRV. I. 95. 10. p. i,

RV. X. 187. 2; AV. 6. 34. 3.

Quoted by SRV. I. 61. 4. p, i.29?.

RV. III. 62. 1.

See. N. 3. 16.

Quoted by SRV. I. 7.2; 34. U;

pp. i. 55, 185,

Fragment of RV. II. 31. 1 ; VIII,

35. 1.

3.

?. See N. 1. 4.

3. VS. 4. 1'J; 12. 53.

i(. Seo N. 1. 4.

V. Fragment of RV. V. 48. 1.

1. This is tho text of C 1, C 2, 0 o,

C 6, M 1, M 2, R 1, R 2, R 5, ,S,

and Roth.

$. Quoted by SRV. I. 37. 4. p. i. 200.
». RV. VII. 25. 3.

*. Quoted by SRV. VII. 25. 3. p.

iii. 57.
<*> SV. 2, 652.

*o. Fragment of VS. 7. 1. Head toge-
ther Nvith what follows in square

: i rr ?;RT q

3^5 ^

fti*t

brackets it is: 11 V. IX. 8<>. 34.

S'lvitd.xtta gives 2 quotations, 0110

from \'S. 7. 1, the othor form RV.

i K.. c<j. 34. and reads: c^rfa ^tTTTf

Omitted by i'>K, 0 1, C 5, Ku,
M 3, Mi, R 4, R G, AV 1, W 2, W 3.
RV. VII. 47. 3.

5, W 1.

^q^f is omitted here
but is added in tho beginning of
the following section in C 1

1. rihnCl, C2,C3, CG,M1,MJ,
R 1, R 2, R. 5; Mi.

^. Tho quotation is not traced.

X. <:. J

qft* * w W3 i

n

«pTRt I ITT

i

. Omitted by U 3.

. IIV. I. 150. 1; 8V. 1. 07,

. oJT^cf BK, C 4, C 5, Kn, M 3,
Mi, R 4, R C, W 1, W 2, W 3.

. Quoted by SUV. I. 150. 1. p.
i. 653.

. UV. V. 37. 1.
. UV. VII. 100. G.

S ivadutta.
It is evidently a mistake. The
editor seems to have iguored the
reading of Durga whose com-
mentary he has edited with the
text of the Nirukta.

«. f^oft:

G. p. iii. 208.

13

VII. 100.

spt ^%.-^^: is P^ced at the
beginning of the 2nd pada of the
following stanza by C 3.

The passage: fafrftHt fa^ftfa---
H^f?f?H: is quoted by SRV. VIL
100. 6. p. iii. 208.

«TT I

rfct ^T I

l I

W5f^T ^fJr^r

: i

J I

I. RV. VII. 100. 5.

[: is omitted by C 3.
S'ivadatta.
V. RV. VI. 55. 1.
4. Cf. BD. iii. 95 B, 96 B,
is explained by £%.

v». RV. III. 49. 2.'

4. Cf. SRV. Ill, 49. 2. p. ii. 263

<*. RV. VII. 1. 1; SV. 1. 72; 2. 723.
lo. Cf. SRV. VII. 1. 1; VIII, 77. 4.
«. 11 V. VIII. 77. 4.

1^. Cf. Kunaaria, Tantra Vartika,
Benares ed. p. 66 or I. 2. 49,

u]

. 3»mwm i
I '•

i srftr SN s

-: I %rftfrT ^Ffl[?n?T I I STJTsnf I
*i M t« i m li^Mn d^,\niMHHluirf

According to Durga, some read

VS. 5. 7; cf AV. 1. 81. 6; TS. ii. 4.

14. 1.

oq^TT^^f^ 0 1, C 4, M 1, M 2.

M3.

VS. 5. 7.

ST^TRT^To BK, C 4, C 5, Kn, M

3, Mi, R 4, Pv 6, W 1, W 2, W 3.

5 C 5.

AB. ii. 7. 11.

RV. III. 21. 4.

Quoted by SRV. I. 61.-1. p. i. 296.

11. UV. I. 61. 1; AV. 20. 35. 1.

K. Quoted by SRV. I. 61. 2; 62. 1;

pp. i. 297, 304.
n. RV. I. 105. 19.
1». Quoted by SRV. I. 105. 19. p. i.

468.

m. RV. X. 89. 5.
^. Omitted by BK, C 4, 0 5, Kn, M

2, Mi, R 4, R 6, W 1, W 2, W 3.
is omitted by C 3. and
by Durga. IS is however

quoted by SRV. IX. 97. 8. p. iii.

778.

RV. V. 40 4; AV. 20. 13. 7.

oo

fwrit '+ra% i ^TI R

i

mft" ^t^rf-?T i
:iT i ^

STWrT ct 3TT I ^TT^ TT?T ^TT I

3T I

3RTT
^ft i cr^rqr?rf^rfrr ^TT i ^T^ T

n \\ \\

The quotation is untruced.
. C 4, 3^[ 3, W 2.

The passage srnnfow^J
is quoted by SUV. X. 89. 5. p.
IV. 284 where the lines fnffor...
l?f%3H} do not occur.
C 4, M 3, W 1.
RV. X. 105. 1; SV. 1. 228.
Cf. BD. VII. 153.
^^m^S'ivadatta. 33 is evidently
a mistake for gj^. 33; ocouring in
Durga's commentary is correctly
printed in the same edition.
Quoted by SRV. IV. 2. 18. p. ii.
353.

50. Cf. BD. ii. 59.

11. Quoted by SRV, VII. 4. G. p. iii.
14.

1^. KS. IX. 4. MS. I. 10. 2. Cf. VS.
20. 17. According to Durga, the
quotation is the following.

VS. 20. 17 is the following:

. VS. 14. 4.

. Cf. BD. V. 149,

' I S^TTTT ST^T^ iTTOvnnJT: I 3r<*r

I ^pfrrT VTcTrar I ?T^ T^TTJ JJ^^hi.

I ^4: ^F: I TTT^^ i i

' --M ftcNU | ^ I

^: I ^rf^T5Tf I

3TT

. RV. VII. 33. 11.
. ^fCl, 02. C3,C4, C6, M 1,
M 2.

Durga.

V. Cf. BD. V. 155.
1. qfafa C 5, M 3, W 1, W 2.

5. g^i^ S'ivadatta.

is. ^j is added after
1, C 3, M 1.

t. =qun Durga.
«i. RV. VI. 21. 3.

0. ^3 S'ivadatta.
. efr^fq^ is omitted by C 5.
. RV. IX. 98. 12; SV. 2. 1030.
. n^fffc^rnro Mi.
. RV. IX. 98. 12; SV. 2. 1030.

. Quoted by SRV. I. 12C. 6. p. i.

572.

. RV. IV. 16. 11.
. Cf. SRV. IV. 16. 11. p. ii. 391.

. Cf. SRV. I. I2G. 6; IV. 38. 4; pp.
i. 572; ii. 454.
RV. L 126. C.

«< 1 yrtq ^ 'TT'T* I

^ff

1. RV. VIII. 3. 21.

3. The quotation is untraoed. See
Rotb, p. 65.

*. RV. IV. 4. 14.

». RV. VIII. 25. 23.

<!. RV. I. 101. 4.

*. Cf. SRV. VIII. 33. 5. p. iii. 302.

v>. RV. I. 54. 5.

4. Omitted by BE, C 4, 0 5, Kn, M
3, Mi, R 4, R 6, W 1, W 2, W 3.

«*, Omitted by C 3.

. Cf. SRV. I. 54. 5, p. i. 2

W. Fragment of RV. II. 24. 3.
W. Cf. SRV. II. 24. 3. p. ii. 70.
U. f^qift C 6, M 3, Mi, W 1, W 2.

IV. wr: M 3, Mi; w: C 4, W 1;
W 2. It is omitted altogether in
C5.

N. ^^f: M 3, Mi, ^f 5j; ifafo:

W2.

K. Cf. SRV. IX. 97. 37. p. iii. 786.

. RV. I. 104. 5.

SRV. I. 104. 5. p. i, 459.
3W?r: BK, C 4, C 5, Kn, M 3, Mi,

R 4, R 6, W 1, W 2, W 3;

Quoted by SRV. VIII. 32. 4. p.

iii. 387.

RV. VIII. 32. 4.

RV. I. 84. 8.

3n*3*fa BK, C 4, 0 5, Kn, M 3,

Mi, 11 4, R 6, W 1, W 2, W

3, and Durga,

^% BK, C 4, C 5, Kn, M 3, Mi,

R 4, R 6, W 1, W 2, W 3, and

Durga,

s quoted by SRV. I. 84. 8.
p. i. 376.

*. «fatf*iforaiC 1, C 2, C 3, C 6,
M 1, M 2, R 1, R 2, R 5, S.

<*>. The passage: 3?^...^^ is

omitted by Durga.

o. Cf. SRV. VIII. 93. 22. p. iii. 563.
. RV. VJIt. 93. 22.

. VS. 3. 48; 8. 27; 20. 18.
. Cf. SRV. I. 125. 2. p. i, 568.
RV. I. 125. 2.

:> f< . ]

o v?.

[

'<<w I ^r^cr: i
i

T T?^r 5^5 i^

m [ VT^RT] ^?
ifcr

its^r

I 3P»ofr J^Tf nftit: I

1. JT^ST^ C 1, C 2, C 3, C 6, M 1,
M 2, 111, 112,1:5,8.

C 1, C 3, C 6, M 2, W 2.

^. RV. X, 27. 24.

tt. JTT sr^£ is attributed to a different
recension by Durga who para-
phrases as follows: 37f>r£ fj\ ^3T I

M. RV. I. 105. 18; cf. BD, ii. 112.

*. Cf. BD. ii. 112.

». Omitted by BK, C 4, C 5, Kn, M
3« Mi, R 4, R 6, W 1, W 2, W 3.

:. Cf. I. SRV. I. 105. 13. p. i. 463.
t. RV. I- 117. 16.

>. STlT^Tr^ BK, C i, C 5, Kn, M 3,
Mi, R 4, R 6, AV 1, W 2, AV 3.

Jxpj: £>K, C 4, C 5, Kn, M o,
Mi, R 4, R 6, AV 1, AV -,\ AV 3.

!. Quoted by SUV. I. 117. 16. p. i.

, BY. VIIT. 66. 8; AV. 20. 97. 2,
SV. 2. 1042.

li ^? II

f f%

i ^ kf^r i
wft ft

4:

?. RV. I. 116. 16.

3. Omitted by Blv, C 4, C 5, Kn,
M 3, Mi, R 4, R 6, W 1, W 2, W 3.
^. RV. VI. 59. 4.
V. Cf. SRV. VI. 59. 4. p. ii. 849.
S. RV. VIII. 90. 6 ; SV. 2. 762.

I. *refft*n^K, C 4, C 5, Kn, M 3,

Mi, R 4, R 6, \V 1, W 2, W 3.
». Cf. SRV. VIII. 90. 6. p. iii. 549.
*. KS. 9. 7; Cf.

etc. VS. 3. 61; S'B. ii. 6. 2. 17 ;

i. 8. 0. 2. Omitted by Durga and
C 2, C 3, C 6, M 1, M 2, R 1,
11 2, R 5, S.

^. VS. 16. 51. Omitted by BK, C 4,
C 5, Kn, M 3, Mi, R 4, R 6, W 1,
W2, W3; C 1, and Roth,
i lo. Cf. SRV. VIII. 45. 38. p. iii. 435.
! 11. RV. X. 43. 5 ; AV. 20. 17. 5; Cf.
RV. X.42. 9; AV. 7. 50. 6;«20.
89.9.
. fo^Rn C 3, C 4, C 5, Mi, W 1,

\V2.
. RV. VIII. 75. 9.

14

off

'^j 1 3?'4rftr

ft4r§
rfT fi?
i f^qfir ^ftftfit

rfT fi?t MM: n

II V4 II

» i STSFRT

I 3Rnfr

Of. SRV. VIII. 75. 9. p. iii. 519.

KV. VIII. 21. 8.

RV. V. 24. 3; VS. 3. 20.

<KFT<ft **IWT C 1, C 2, C 3, C 6,
M 1, M ii, R 1, R 2, R 5, S and
Roth. Cf. SRV. I. 58. 8; 19.
15; 119. G.

RV. VIII. 39. 1—10. The passage
is omitted by Durga;
is omitted by C 1.

RV. I. 40. i.
Tal C 3.

5.

Cf. SRV. I. 4G. 4. p. i. 232.
Cf. SRV. X. 42. 7. p. IV. 127.
RV. X. 42. 7; AV. 20. 89. 7.
RV. X. 44. 6; AV. 20. 94. 6.

t^BIC, 04, C5, Kn, MS, Mi,
R 4, R 6, W 1, W 2, W 3.

H.

J I

I cs

i >**r i

1. Cf. SRV. X. 40. G. p. IV. 132,
3. RV. X. 50. 6,
*. RV, X. 101. 7.
3.

II ^ n

i t^r fnjTPT yprr I
r i

n«n

T lift i

I ^ 5:

vnrftr I

[ ««t'=h4'J|J ] RN(V

H

err BK, C 4, C 5, Kn, M 3, Mi,
R 4, R 6, W 1, W 2, W 3.

fef BK, C 4, C 5, Kn,
M 3, Mi, R 4, R 6, W 1, W 2,
W3.

». Cf, PMbh, i. 1, 1. p. i. 4.

Omitted by BK, C 4, C 5, Kn,
M 3, Mi, R 4, R G, W 1, W 2,
AV3.

<T^: C 1, C 3.
vfif: C 3.

Omitted by C 1, C 2, C 3, C 6,
M 1, M 2, R 1, R 2, R 5, S.

RV. VIII. 69. 12; AV. 20. 92. 9.

Cf. PMbh. i. 1. 1. p. i. 4.

This is the text of BK, 04, 05,

Kn, M3, R4, R 6, W 1, W 2,

W3.

sftaffir i

I! W II ] '

This is the text of C 1, C 2, C 3, |
C 6, M 1, M2, R 1,R2, R 5, S.
The entire passage is added after
the shorter version in Mi.
RV. VII. 39. 2; VS. 33. 44.

wnsurar: C 1, C 2, C 3, C 6, M i,

M 2, R 1, R 2, R 5, S. See N. 1, 7.
See N. 4. 25.

«*. gjT
*•

C 1, C 6, M 3.

; VS. 12.68; S'B.

-•-••

Small figure

within brackets
represents the corresponding
section of iho fifth chapter of
the Nirukta.

: II

RV. II. 1. 1;VS. 11. 27.

Cf.SRV. II. 1.1. p. ii. 1.

Of. SRV. IV. 58. 7. p. ii.493.

¥rT^M3.

RV. II. 41. 12; AV. 20.20.7

57. 10.

SRV. III. 30. 5. p.ii. 219.

RV. III. 30. 5.

SRV. I. 38. 11. p. i. 206.

<*>. Cf. S'abara on Mlmansa sutra

IX. 1. 9.

o. RV. III. 30. 8; VS. 18. 69.
. ^ft% BK, C 4, C 5, Kn, M 3, Mi,
R 4, R 6, W 1, W 2, W, 3;

«. SRV. III. 30. 8. p. ii. 220.
1*. ^>C1,C3,M2.
1». S^fcf C 3, C 5, M 1, M 2.
11. RV. III. 30. 10.

ft

I y^mu ^TJ I

J I

I SHU 2nra^rfir

1

1 1

01, 02, C 3, C 6, M 1,
M 2, B, 1, R 2, R 5, S; Roth
and S'iva.

1,0 2,03,06^],
M 2, R 1, R 2, R 5, S ; Roth and
S'iva; Of. SRV. III. 30. 10.

V. SRV. III. 30. 10; Cf. I. 33. 9;
51. 5, pp. i. 177. 255.

<l. *<J]ft 01, 03, 05, Ml, M2,

M 3, Mi, W 2.
*. RV. Ill, 30. 17.

».

is omitted by
Durga.

5, M 3, Mi, W 1, W 2.
5 ; ^^ C G.
BK, C 4, C 5, Kn, M 3,
Mi, R 4, R G, W 1, W 2, W 3.
. SRV. III. 30. 17. p. ii. 224.
. RV. V. 32. 6.
. RV. VI. 7. 6.
. RV. X. 97. 3; VS. 12.77.
. RV. VI. 22. 2; AV. 20. 36. 2.
. SRV. VI. 67. 11. p. ii. 874.
. RV. VI. 22. 3 ; AV. 20. 36. 3.

f< .
; ]' 11 \

sffi: II

T^rf^cT I

1.

C 6.

^. Omitted by BK, 04, 05, Ku,
M 3, Mi, R 4, R 6, W 1, W 2, W 3.
*. RV. VI. 55. 6.
V. SRV. VIII. 32. 10. p. iii. 388.
<*. RV. VIII. 32. 10; SV. 1. 217.
$. Of. SRV. II. 33. 5. p. ii. 98.

ft c -i. c 2, c 3, c 6,

M 1, M 2, R 1, R 2, R 5, S; Rotb,

S'iva0.

RV. VIII. 48. 10.

^. See N. 6. 33.
So. RV. I. 179.

Of. Kalidasa :
I Kumara-

Sambhava. IV;
. RV. X. 79. 1.
. RV. V. 54. 6.
. SRV. I. 44. 3. p. i. 224,
?. RV. X. 12. 2; AV. 18. 1.30.

«. f^Tf5T C 1. Quoted by SRV. I. 32,
6. p. i. 168.

RV. I. 32. G.

r< U-

i £«kl« I
T%flT s$R shift I **ift ftmft

i *< ^^i *n*i i M
i vdn^ srf%nnf^r

TT^T

nr fa sfti

n

Heft

err

i ftrg-

^rr i 5^n «rr

TT«r ^

BK, 04, 05, Kn, M 3,
Mi, R 4, R 6, W 1, W 2, W 3 ;

3. Quoted by SRV. I. 129. 8. p. i. 587.

^. RV. I. 129. 8.

V. RV. VII. 69. 4.

1. CTT M 3, Mi, W 1, W 2.

*. SKRhn* BK, C 4, C 5, Kn, M 3,

Mi, R 4, R 6, W 1, W 2, W 3; Du-

rga gives

<*>. The passage within square
brackets is oinitted by BK, C 4,
C 5, Kn, M 3, Mi, R 4, R 6, W 1,
W 2, W 3.
lo. RV. IX. 112. 3.

A A • »* C^ O

1°. JTTT U *»

1^,The passage ^if^Mf^Mt-'-^4 "

cited SRV, IX. 113. 3. p. iii. 829.

The story of Indra and the seers
not occur in this quotation

as variants.
. Sayanaadds ^fa after osrfeofV. See

SRV. IX. 113. 3. p. iii. 829.
. The quotation is not traced, Cf.

BD. VI. 137—138.

RV' X- 27< 13'
. RV. VII. 18. 15.

. Quoted by SRV. VI. 50. 5. p. ii.
829.

i fsrffr fonft wfir] 11 % H

?. RV. VI. 50 5.
*. RV. VI. 19. 10.

^. ^ftu»W ia given as a variant by
Durga.

V. Quoted by SEV. I. 117. 8. p. i
525.

f. BV. I. 117. 8.

^•Omitted by BK, 01, 05, Kn,
M 3, Mi, R 4, R 6, W 1, W 2,
W3.

•; vs. 4 22.

<:. RV. I. 118. 11.
^ RV. 1. 165. 7.
15

. RV. III. 36. 10.
RV. VI. 47. 13.

RV. III. 30. 19. The reference o!
RV. III. 30. 19. is wrongly given
ia VC. as IV. 30. 19.

VS. 8. 18.

SRV. I. 113. 8; 151 5. pp. i,

499, 663.

RV. VII. 63. 5; its reference in
VC. is wrongly given as IX
63.5.

RV. VII. 34. 10.
RV. X. 70. 10.

f4 *tf|<5!

I ^iftr f^nft

rT: £'<?: I

fowl

3^T 315 MH

I [

]

1. Quoted by SRV. VI. 72'. 2. p. ii.

882.

*. RV. VI. 71. 2.
^ Quoted by SRV. V, 13. 4; VI. 68.

9. pp. ii. 529, 876.
V. KV. V. 13. 4; SV. 2. 757.
M. RV, III. 27. 7; SV. 2. 827.

$. RV. VIII. 99. 3; AV. 20. 58. 1;
SV. 1. 267; 2. 669; VS. 33. 41.

». Quoted by SRV. VIII. 99. 3. p.
Hi. 585.

*. RV. VIII. 69. 6; AV. 20. 22. 6;
92. 3; SV. 2. 841.

TS. iii. 2. 7. 2.

11 V. I. 1G3. 7; X. 7. 2; VS. 29. 18.

BK, C 4, C 5, Kn, M 3,
Mi, R 4, R 6, W 1, W 2, W 3.
Quoted by SEV. VI. 65. 1. p. ii.
867.

Omitted by BFM C 4, C 5, Kn,
M 3, Mi, R 4, R 6, W t, W 2,
AV 3, and Durga. it is added
however on the marginal sp. <e,
probably by a later scrib* ir (J 4.

^5T%^?T^ ^T is repe-.tc'5 in Mi.
Cf. SRV. X, 29. l.r, V 35.

i &t 3 ^i

I [

I II

f fl

Ta I

«IT sir

^. RV. X. 4. 4.

^. Cf. SRV. I. 68. 8. p. i. 329.

*. JTS^n* 01, C 2, C 3, C 6, M 1,

M 2, R 1, R 2, R 5, S; Roth and
S'iva.

V. Cf. SRV. I. 141. 10. p. i. 633.
M. RV. I. 151. 7.

$. RV. I. 127. 1; AV. 20. 67. 3; SV.

1. 465; 2. 1163; VS. 15. 47.
». FIT $3fpteft 3»5<TefaT is added by

C 5, M 3. Durga reads: %m

^foKTCT I Cf. SRV. 1. 127. 1. p. i.

573.
$. Omitted by C 5, M 3, and Durga.

C 1 strikes it out.
%. RV. 1. 109. 2.

11.

BK, C 4, C 5, Kn, M 3,
Mi, R 4, R 6, W 1, W 2, W 3.

3HW1HHL BK, C 4, C 5, Kn, M 3,
Mi, R4, R6, Wl, W2, W 3.

: is the proposed emen-

IV.

«.

dation by S'ivadatta.
: C 5, M 3.
SJRfifc is omitted by Durga.

srm?r: ?ren^f SRV. 1. 109. 2.

Omitted by BK, C 4, C 5, Kn, M 3,
Mi, R 4, R 6, W 1, W 2, W 3.

Cf. SRV. loc. cit.
See N. 12. 40.

RV. I. 18. 1; VS. 3. 28; Cf.
SV. 1. 139; 2. 813.

I 3TST ^"J I 'S'rmTH'Tt I <tfT£«ri n I

« I ^n^^^g^Jt VT^% I ^r%«fr i ^^K'^I^TTTFT: i sr^rfk^ [
i ^^MI^ ] ^jsm^^1 1 [ srfr^r$j% ] ^T'^TT'TPT i wz

n ^r^n I ^i»i^r-4*i»i^«iRx i <4^«l «r ^^^^ '
I nk4iR*) i ft»Ri^i*nRjfit ^r^ i Pfrf^1^ FM^firRt «n i

: 5rf^f

; i trap;

I ^H^ ^T I TT% <

I 5

4)^1 In I mHn«ii

» I

i. ^mw Roth.

^. Cf. SBV. I. 51. 13. p. i. 260.

^. Cf. SRV. I. 18. 1. p. i. 103. Also

Cf. PMbh. Vol. III. p. 33.
V. RV. VII. 104. 2; AV. 8. 4. 2.

1. Omitted by BK, C 4, C 5, Kn, M 3,
Mi, R 4, R 6, W 1, W 2, W 3.
C 4, C 5, M 3.

3, C5,M3.
. Quoted by SRV. X. 87. 24. p. IV.
277.
RV. IV. 4. 1; VS, 13. 9.

BK, C i, C 5, Kn, M 3, Mi,
R 4, 11 G, W 1, W 2, W 3.

«. TOTTO* BK, C 4, C 5, Kn, M 3,

Mi, R 4, R 6, W 1, W 2, W X
K. SRV. X. 87. 15. p. IV. 275.

n. ^riwm SRV. iv. 4. i.

loc.

cit.

It SRV. loc. cit.

1$. RV. X. 162. 2; AV. 20. 96. 12.
*». &fon C 4, C 5, M 3, Mi.
K. Cf. AV. 12. 2. 28.

rtftri

?^ [ flf Rft

1 3?rg

? a

T^T I ^Tcf: ^FnWTITRR. I T3TT& I g ^TTH I

i fi^ii^ siTO^iifew^Hw i

I M^Ta *%<$ m ^-H "i »

\ -

J I

1. Fragment of RV. X. 103. 12;
AV. 3. 2. 5 ; VS. 7. 44; N. 9. 33;
Of. SV. 2. 1211.

*. AV. 7. 14.2; SV. 1. 464; VS.
4. 25. The word arcrf^: occurs in
RV. 1. 64. 9; 73. 2. but Yaska has
not quoted from the RV.

^. Omitted by Bk, C 4, C 5, Kn, M 3,
Mi, R 4, R 6, W 1, W 2, W 3.

«; Quoted by SRV. I. 67. 2; VI.
68. 1. pp. i. 326 ; ii. 874.

«jf RV. VII, 39. 4.

. Of. SRV. VIII. 5. 23; 42. 4; also
1.3.3; 34.7.

: C 4, W 2. Of. SUV. I. 5. 3;
116. 7; 134. 3; VII. 9. C. pp. i. 46,
515, 605;iii. 24.
t. RV. V. 85. G.
<*.. RV. V. 1. 2;SV. 2. 1097.
30. RV. VIII. 27. 10.
W. Durga reads ^nr^rfaf: & 8ives

un as a variant.
Quoted by SRV. 1. 164. 49. p. i,
719.

^ sift

u w n

t I

: I

I ] '

I [

1. EV. VII. 34. 22; VS. 2. 24; 8. 14.

*. EV. X. 15. 9;AV, 18. 3.48.

^. Quoted by SEV. VIII. 12. 11. p.

iii. 297.
V. EV. VIII. 45. 1; SV. 1.133; 2,

688; VS. 7. 32.

<*. Quoted by SEV. I. 56. 3. p. i. 283.
*. EV. I. 56. 3.
v>. SEV. I. 62. 1. p. i. 304.
«. EV.VIII. 89. 7; SV. 2. 781.
<*. EV. X. 82.4 :VS. 17. 28.

: BK, C 4, 05. Kn,
Mo, Mi, E 4, E 6, W 1, W 2, W 3.
^. ^01, 02, 03,06, M 1,M2,

E 1, E 2, E 5, S.
«. EV. I. 169. 3.
1*. EV. V. 44. 8; Of. N. 1.15.
IV. EV. V. 12. 4.
y«. EV. IV. 34. 3.
: M 2.

JJ«. Omitted by BK, 0 4, 0 5, Kn,
M 3,Mi, E 4, E 6, W 1, W 2, W 3.

• ]

m.

RT dftr

i

: I s
i ry^f

: I

'Iff:
r i

ftrot

I ^ftr ftroft

11 1^ 11

RV. X. 116.8.

MS. IV. ia. 9. Cf.
VS. 21. 60; 28. 23, 46.

C 4, C 5, M 3.

K V. III. 28. 2.

KV.IV. 23. 8;Cf.N.10.41.

^. Fragment of RV. VI. 19. 1; VS.

7. 3'J;Cf. N. 6. 17.

^. Quoted SRV. V. 52. 6. p. ii. 813
^o. RV. V. 52. 6.
11. Quoted SRV. I. 7. 6. p. i. 56.

«. RV. I. 7. 6; AV. 20. 17. 12; SV,

2. 971.

U» 5TT^T?T^T^: C 3. Quoted SRV. I.

123. 10; 124. 6. pp. i. 560, 564.
IV. RV. I. 33. r

V

*flM«u

: i

I wRr ft***

itsiMi

1. BV. VIII. 32. 10 ;SV. 1.217.

*. Quoted SRV. III. 18. 5; VIII.
32. 10. pp. ii. 186 ; iii. 388.

^. RV. VIII. 21. 8.

V. Quoted SRV. I. 9. 3; 29. 2; III.
30. 3. pp. i. 65, 150 ; ii. 218.

<l. RV. 1. 101. 10.

*• Wftfrg is added after 73 by
Durga.

«. RV. IL 4. 6.

^. Quoted SRV. VIL 8. 6. p. iii. 23.

<*. RV.VI. 19. 1; VS. 7. 39; Cf. K.

6. 1C.

*o. RV. III. 1. 12.
11. Quoted SRV. Ill, 19. 2; IX. 109.

9. pp. ii. 187 ; iii. 822.
H. RV. IV. 7. 8.
n. Quoted SRV. VII. 5,2. p. iii. 16.

1<«. RV. VI. 44. 21.

: BK, C 4, C 5, Kn, M 3,

Mi, R 4, R 6, W 1, W 2, W 3.
. ^r is added by RotL.

faqr

OT IT

: I

y^rfn

«TT I

EV. X. 69. 4.

Cf. SRV. IV. 5. 7. p. ii. 367:

RV.IV.5.7.
KV. VII. 9. 6.
RV. I. 32. 5.

3.

C 4, C 5, Kn, M 3, Mi,
B 4, R 6, W 14 W 2, W 3.
16

s omitted by
Durga.

RV. I. 7. 7;AV. 20. 70. 13.
;gSt C 6. Quoted SRV. I. 7. 7. p.
i. 57.

RV.I. 54. 3.
RV. V. 34. 3.

3 ; S3fj oi^«(^ C 5,

W 1, W 2.

^W% f BK, C 4, C 5, Kn, M 3,

MilR4lR6fWl,W2, W 3.

f^f fo firt

I 'ftfer Tcn

5ft

ft

: i <|jmftr i

ilRMH^Nt: I raft

1. Scrfal BK, 04, 05, Kn, M 3,
Mi, R 4, R 6, W 1, W 2, W 3.

*. RV. I. 33. 12.

^. Quoted SRV. I. 33. 12. p. i. 178.

V. RV. I. 61. 12; AV. 20. 35. 12.

^. Quoted SRV. I. 61. 6. p. i. 299.

$. Of. SRV. I. 61. 12. p. i. 302. Sayana
reads :

. RV. I. 31. 10.

BK, 04, 05, KD, M 3,
Mi, R 4, R 6, W 1, W 2, W 3.

RV. VII. 60. 7.

RV. I. 142. 10; AV. 5.27. 10;

VS. 27. 20.

Fragment of RV. I. 22. 4.

Quoted SRV. I. 6. 9; 37. 3; 54. 2;

IV. 21. 5; pp. i. 53, 200, 273;

ii. 411,

n ^? ii

: II

* I ]

IIV.

G. 1.

Omitted by BK, C 4, 05, Kn,
M 3, Mi, II 4, R 6, \V 1, W 2, W
3, and Durga, The commentator
says Yaska did not cite any quota-
tion to illustrate the meaning of

\. RV. I. 90. 1;SV. 1. 218.
S. RV. VIII. 13. 27.
<l. RV. X. 30. 11.

^. *R5TT?T 0 3, C 4, Mi & Roth;
S'ivadatta.

«. Of. SRV. X. 30. 11. p. IV. 90.
5, M 3, W 1, W 2.

<?,. Omitted by C 1, C 2, C 3, C 6,
M 1, M 2, R 1, R 2, R 5, S.

?o. Omitted by BK, C 4, C 5, Kn,
M .°,, Mi, R 4, R C, W 1, W 2,
W3.

11. RV. I. 33. 3.

. Quoted SRV. VIII. 7. 41. p. iii.

270.

. RV. VI. 47. 16.
2.

. Quoted SRV. I. 100. 1C; 156. 2;
162. 7. pp, i, 444, 6G7, C85.

wsft ^TT^ I
j I

1. RV. I. 162. 7; VS. 25. 30.

3. Omitted by BK, 04, 05, Kn,
M3, Mi, R4, R6, W 1, W 2,
W3.

». RV. VIII. 4. 19; cf. VIII. 24. 29;
cf. BD. VI. 44.

**• ^m^itSH* BK, 0 4, 0 5, Kn, M 3, j
Mi, Rl, R 6, W 1, W 2, W 3.

*. I*iFt C 5, W 1.
«. See. N. 5. 1.

r: is omitted by 0 3. RV. I.
164. 51 ; cf. N. 7. 23.
Quoted SRV. I. 61. 9. p. i. 300.
RV. III. 36. 4.
RV. RV. X. 22. 2.
Quoted SRV. I. 61. 1. p. i. 296.

erffeirgt BK» C 4» C 5» Kn> M 3>
Mi, R 4, R 6, W 1, W 2, W 3.

Cf. SRV. VIII. 99. 4. p. lii. 586.
RV. VIII. 99. 4; AV. 20. 58. 2;

RV. I. 190. 1 ; Of. BD. IV. 63.

«[£*<! IcT

if? $ ?

11

| qr

f 5TR

I ]

j i

» i

ii

1. Cf. SRV. I. 190. 1. p. i. 787.
3. Omitted by M 3, W 2.

^. Quoted by SRV. V. 25. 2.

541.
». KV. I. 39. 10.

i; fo&t C 4, C
1, W 2, and Sayana on
39. 10. p. i. 211.
*. RV. VIII. 1. 20; SV. 1. 307

•• 'Hi^ltr BK, C 4, C 5, kn,
Mi, R 4, R 6, W 1, W 2, W

e. Omitted by BK, C 4, 0 5,

p. ii.

3,

M 3S

3.

Kn,

M 3, Mi, R 4, R 6, W 1, W 2, W3.
1 is omitted by Durga.

RV. I. 15. 1»>;

srr srr f

VIII. 92. 22».
RV. VIII. 61. 11.

Quoted SRV. VIlL 61. 17. p. iii.

474.

RV. I. 117. 21.

Omitted by BK, 04, 05, Kn,

M3,Mi, R4,R6, Wl, W2, W3.

Quoted SRV. VIII. 22. 6. p. iii.
344,

[8RT:

srai

I ^

J I

1.

. The passage
is omitted by Durga.

C 4, C 5, Kn, M 3,
Mi, R 4, R 6, W 1, W 2, W 3,

H. RAr. VIII. 66. 10.

S. Omitted by BK, C 4, C' 5, Kn, M 3,
Mi, R 4, R C, W 1, W 2, W 3,

». sfte^for c 5,

<:. RV. 'VIII. 07. 5.
^. 3TSSTTOT BK, C 4, C 5, Kn, M 3,
Mi, R4, RC, W 1, AV2, W3;

J, M 2,

RV. I. 105. 17.

RV. X. 5. C;AV. 5. 1. G.

^N Wl^i: C 1, C 2, 03, C 6,
M 1, M 2, R 1, R 2, R 5, S; Roth
and S'iva.

31%T^C BK, C 4, C 5, Kn, M 3,
Mi, R 4, R 6, W 1, W 2, W 3.
ii: C 4, C 5, M 3, W 1.

Quoted by SUV. X. 5. G. p. IV
11. The word $nT£3n is missing
in the passage cited by Sayana,
consequently the number of bo-
undaries is only six.

sfalftf ^ ifa *f^T t^

fifan-

! crier

«n I

i %frf

r: »

*<flft f^ron

11

1. UV. X. 10 13 ; AV. 18. 1. 15.

c!>BK,C4,C51KD, M 3,

Mi, R 4, R 6, W 1, W 2, W 3.

f9RH^: C 1, C 2, C 3, 06, Ml,
M 2, R 1, R 2, R 5, S; Roth and

S'iva.

srerem c 4, c 5, M 3, Mi, w i.

The passage fe

is omitted by Durga.
$. RV. IX. 35. 5.
». RV. X. 29. 1; AV. 20. 76. 1.
<s. Cf. BD. ii. 114.

*. ^rfmBK, C 4, C 5, Kn, M 3, Mi,
R 4, R 6, W 1, W 2, W 3.

is added after
by Durga.

H. STWS BK, 0 4, C 5, Kn, M 3,
Mi, R 4, R64 W 1, W2, W3;
C 6, M 1, M 2.

«. RV. IX. 3. 5 ; SV. 2. 609.

H. RV. VI. 63. 8.

W. Quoted by SRV. VI. 63. 8. p. ii.
864.

1<«. RV. X. 26. 4.

BK, C 4, C 5, Kn,

M 3, Mi, R 4, R 6, W 1, W 2,
W3. Quoted by SRV. X. 84. 5.
p. IV. 252.
. RV. X,84,5i AV. 4.31,5*

?? 9raffSrcrf5frsn>

«% I

? I

I fitft 1^5 1
ipr. \ rft^ fq% i [

I [

] * II ^o II

n

RV. X. 155. 1.
3>nyr Roth.

Omitted by BK, C 4, C 5, Kn, i
M 3, Mi, R 4, R C, AV 1, AV 2,
W3.

Omitted by BK, 04, 05, Kn,
M 3, Mi, R 4, R 6, W 1, AV 2,
W3.

is omitted by C 6.
. C 1, C 2, C 3, C 6,
M 1, M 2, R 1, R 2, R 5, S.
f: 0 1 and Durga.

t. KV. VII. 18. 21.
<^. RV, VII. 104. 21 ; AV. 8. 4. 21.
1«. UV. I. 166. G.
^. Omitted by BK, 04, C 5, Kn,

M 3, Mi, R 4, R 6, W 1, W 2,

AV 3, and Durga.
«. RV. IV. 30. 24.
^. Quoted by SRV. IV. 3024; VI.

71. 4; VII. 18. 1. pp. ii. 434,

883 ; iii. 36.
**. Of. BD. IV. 139 B.
W. Cf. KB. VI. 13, S'B. I. 7. ^ 6.

for

»U

«ur*

*i.siH*<»*4n ^1^

IRT

[ ^ ] i

jfe i

^TT

X

* I

1. RV. I. 174. 2.

^. Quoted by SRV. I. 174. 'J. p. i. ]

748.
*. RV. X. 86. 9 ; AV. 20. 126. U ; Cf.

BD. i. 53. Maodonell translates

snfcr as 'without a husband'.
V. Quoted by SRV. VIII. 92. 30. p.

iii. 557.
««. Cf. SRV. I. 51. 14, p. i. 260.

^. RV. I. 51. 14.

vs. Omitted by BK, C 4, C 5, Kn,

M 3, Mi, R 4, R 6, W 1, W 2,

W3.

*. Cf. SRV. L 51. 14. p. i. 260.
«*. RV. in. 53. 14.
lo. Cf. SRV. Ill, 53. 14. p. ii. 302,

Omitted by BK, C 4,C 5, Kn, M 3,
Mi, R 4, R 6, W 1, W 2, W 3.
Cf. SRV. III. 53. 14. p. ii. 303

Omitted by C 5, M 3, Mi.
Wf tflTSKftfa BK, C 4, C 5, Kn,
M 3, Mi, R 4, R 6, W 1, W 2,
W 3.

: W 1.

K, C 4, C 5, Kn, M 3,
Mi, R 4, R 6, W 1, W 2, W 3.
^ ^ BK, C 4, C 5, Kn, M 3,
Mi, R 4, R 6, W 1, W 2, W 3;
Sng*$ Roth, S'ivadatta.
H: BK, C 4, C 5, Kn, M 3, Mi,
R 4, R 6, W 1, W 2, W 3. Cf.
SRV. III. 53. 14. p. ii. 302.
The passage virtn?n^...^T?TJT% is
omitfced by Durga. Quoted by
SRV. loo. oit. .

17

[ Br^f 4r i ]

II ^ II

SIT

n

\

!. Quoted by SRV. VIII. 45. 4. p.
iii. 430.

!. Omitted by BK, 04, 05, Kn,
M 3, Mi, R 4, R 6, W 1, W 2,
W 3; & Durga. C 3 reads 3^ m.

{. RV. VIII. 77. 11.
V. refarsra BK, 0 4, 0 6, Kn, M 3,

Mi, R 4, R 6, W 1, W 2, W 3;
•*"• ^

Roth and S'ivadatta.
Omitted by BK, 04, 05, Kn,
M 3, Mi, R 4, K 6, W 1, W 2,
W3.

Of. N. 6. 4.

Omitted by BK, 04, 05, Kn,
M 3, Mi, R 4, R 6, W 1, W 2,
W 3, and Durga.

<*.. Quoted by SRV. VIII. 77. ii. p.

iii. 525.

o Omitted by BK, 04, 05, Kn,
M 3, Mi, R 4, R 6, W 1, W 3,
and Durga, who remarks :

I Omitted
also by SRV. VIII. 77. 11. p.
iii. 525.

11. RV. VIII. 77. 6.
13. RV. X. 52. 3.

1^. Omitted by BK, 0 4, 0 5, Kn,
M 3, Mi, R 4, R 6, W 1, W 2,
W 3.

IS.

is omitted

by 03.

n

II ^ II

1. RV. X. 51. 1. Cf. BD. VII. 80.
3. RV. I. 116. 8. Cf. BD. ii. 110.

\. Quoted by SRV. I. 11G, 6, p. i,
516,

!TTC?TT Jf

n

V. Small figure within brackets
represents the corresponding
section of tho sixth chapter of
the

3 sr

aridef i

6.

C 1, C 2, C 6, M 1, M 3.
V. fr& C 1, C 2, C 6, M 1, M 3.

<H. Cf. BD. i. 6 ; JBrhatsarvdnukrama
9iH,p. 1. -*- *-

C£. BD. i, 34 :

The

passage:

is quoted by SBV. L
6. 9. p, i. 53.
«. BV. X. 89. 10.

*.. BV. I. 1. 1- AV. 20. 38. 4; 20
47. 4; 20. 70. 7; SV. 1. 198; 2.
146.

50. BV. VII. 18. 15.

11. BV. VIII. 98. 1; AV. 20, 62. 5;
SV. 1. 388; 2. 375.

1^. BV. IX. 68. 6; SV. 2. 720.

!*. BV. I. 32. 1; Cf. AV. 2. 5. 5.

IV. The quotation is untraoed.

1% Cf. BD. i. H.

ft 4

iH

Sfcr Ri+iRF(

J I

I) R II

5 3 M 5T I

«T

^ ^ff: I

?. EV. X. 153. 2; AV. 20. 93. 5; SV.

1. 120.
*. RV. X. 152. 4; AV. 1. 21.2;

SV. 2. 1218; VS. 8. 44; 18. 70.
*. ft^o M 1.
V. RV. VIII. 1. 1; AV. 20. 85. 1;

SV. 1.242; 2. 710.
<1. RV. I. 37. 1.

*. RV. III. 53. 11; cf. BD. IV. 115.
(9. The second section ends here in

BK, C 4, C 5, Kn, M 3, Mi, W 1,

W 2, W 3, R 7, R 8.

*. RV. X. 48—49.

S. RV. X. 119.
?o. RV. X. 125.
11. Cf. BD. i. 35.
1*. RV. I. 32. 1; cf. AV. 2. 5. 5.
IV Cf. Paraskara gr. su. II 6. 19;

As'va. gr. su. III. 6. 7.
1». RV. VII. 104. 15; AV. 8. 4. 15.
m. RV. VII. 104. 15; AV. 8. 4. 15.
U. Cf. BD. i. 36.

1». RV. X. 129. 2; of. BD. i. 58: ^

I

RV, X, 129. 3.

V.

II 3. II

: i srr «rr

i *TT£T W^TTT

i 3rftr

Cf. BD. i. 35.

RV. X. 95. 14. Cf. BD. i. 53:
^^ ^f|f ^ j^rj | Quoted as an
example of desire.
RV. I, 164. 37; AV. 9. 10, 15;
cf. BD. i. 56 : «f ft vrrT*ni5T W«K:
quoted as an example of agita-
tion. The passage: ajsjrfqr ^ft%'

^«n ifc^f^r ^s c^e^ ^y SRV,

I. 164. 37. p. i. 713.
Cf. BD. i. 35.

RV. X. 117. 6; TB. ii. 8, 8, 3; of.
Manu. III. 118.

RV. X. 107, 10,
RV. X. 34.
Cf, BP. i. 3.

xrt*ft%«rcfif «n i

1, C 2, C 6, M 1.
Cf. BD. i. 20.

wrfaC2;cf. BD. VII. 16,
Cf. BD. VII. 17.

The 4th section ends here in BK,
C 4, C 5, C 7, Kn, M 3, Mi, R 7,
R 8, W 1, W 2, W 3. See Ngh,
V. 3. 1—22.

is omitted by
Durga. See Ngh. V. 3. 29—36 ;
N. 9, 35—43.

Cf. BD. IV. 143.

Lahore edition of Rajaraina.
Cf. BD, i. 71,

: I

: I

I 3Tftr 3T W*TFl*tt?\r^ I

srftr m «Ftgr ^: i

5:5 : i

I *T2TT

3TT

If" i

ftc

. Cf. BD. i. 74 :

H3 :

^fvir ft H: II

1, C 6, Roth.

<*. Cf. BD. i. 70—71.

^. ^T^TT^[>T^[ ^ c, J\L i.

i TV"'

1^. =3 is added after

V. Cf. BD. i. 73 :

*«. t^T ^T II ^ II 5T«m: «TT^: BK,
C 4, C 5, C 7, M 3, Mi, R 7,
R 8, W 1, W 2, W 3.

^. Cf. AB. ii. 17. 17 ; V. 32. 1 ; KB.
VIII. 8;S'B. XI.2. 3. 1.

9. Cf. AB. V. 32. 1 ; S'B XI. 2. 3.
1 ; BD. i. 69.

in

Bib. Ind. ed. of N. Cf. KB. 1. 1 :

. RV. VI. 47. 8; of. AV. 19. 15. 4.

«. RV. III. 30. 5.

t. RV. II. 18. 4.

. RV. Ill, 53. 6.

I [

? for

srftr 3

^ i srftr

* u vs H

: I

n

1. BV.X. 116. 7.
*. EV. t 10. 9.

I- The lasfc section ends
C 1, C 2, C 6, M 1,
M4, S.

V. KV. X. 94. 2.
4. RV. X. 75. 9.
*; KV. X. 94. 2.

». Cf.AB,ii. 32.1; iii. 13. IjIV.
29. 1 ; VIII. 12. 4; KB, VIII. 9;
XII. 4; XIV. 1, 3, 5; XXII. 1;
GB,I. 1. 17, 29; 2.24; II. 3. 10,
12, 16;BD.i. 11D.

lo.

C 1, C 2, C 6, M 1, M 4,

8.

f^ir C 2,

Omitted by BK, C 4, C 5, 0 7,
Kn, M 3, Mi, E7, B 8, W 1,

W 2, W 3.

Hdhwc Both; of. BD. i. 119,

120,

WTST Mi.

Cf.BD. i. 117—119,

C 1, C 2, C 6, M 1, M 4.
BD. iii. 41.

II ^ H

TOT

11 1° 11

1. RV. X, 17. 3;AV. 18,2.54.

*. Omitted by BK, 04, G 5, C 7,
Kn, M 3, R 7, R 8, W 1, W 2,
W 3.

V. ^gfN! C 4, C 7, M 3, Mi, W 2,
W 3, W 4.

M. Cf. BD. i. 130—131.

*. Cf. AB. ii. 32. 1 ; iii. 13. 1 ; IV.
31. 1; VIII. 12.4; KB. VIII.
9; XIV. 1, 3, 5; XVI. 1 ; XXII.
2;GB. I. 1.17, 18, 29; 2. 24; II.
2.10, 12; II. 4. 4.

». ft^BK, 04, C 5, 0 7, Kn, M 3,
Mi, R 7, R 8, W 1, W 2, W 3.

4. Cf.BD. i. 87;ii. 6.

^ Cf. BD. ii. 2—3.
18

V>. siflRT C 1, C 2; C 6, M 1, MT4,

B. & Roth. The cor (responding
passage in BI>. reads srrgjfr I.

«. Cf. BD. ii. 4t 5, 13, 14.
^, Cf.BD, ii. 13— 14.

IV Of. AB. II. 32. 1 ; III. 13. 1 ; V.
1. 1; VIII. 12. 4; KB. VIII. 9;
XIV. 1, 3; XVI. 1 ; XXII. 3, 5;
GB.I. 1. 19, 29; 2. 24; II. 3. 10;

4. 18.

omitted by

S ; Roth.

V*. *fiprfa*r

Durga*

n. ^04, 05,07, M3,Mi,R7,
R^8, W 1, W 2, W 3.

1*. C!. BD. ii. 15—16.

SK^TT

i tr:

I f^STsfJ I TOT

^T i ^T 3

» I

t3f^ i rf^r

« mF^TfjTT^^a i

. -Of. AB. V. 4. 1 ; VIII. 12. 4; KB.

xxii. 0; BD. i. 116.

Cf. AB. V. 6.1; VIII. 12. 8;
KB. XXIII. 3; BD. i. 130—131 ; j
SUV. p. i. 2.

Cf. AB. V. 12. 1 • VIII 12. 4- I
BD. ii. 13—14.

V. Cf. Chha. up. I. 4. 2.

^ret^r^i SF?^*^ i

V?. Omitted by BK, 04, C 5, C 7,
Kn, M 3, Mi, B 7, B 8, W 1,
W 2, W 3;andDurga.

$. Quoted by SRV. p. i, 2.
». Devtadhyaya Br. III. 2.

Devtadhyuya Br. III. 3.
The passage: {3
omitted by Durga.

eJJ-jja^NjjO Al O j

who places ^«^r^ after
Daivata Brahrnana III.

Cf. AB. V. 19. 6; KB. 1. 3, 4;
XL 2 ; XII. 2 ; XIX. 4, 7 ; GB.
I. 3. 8, 10; 4. 24.
Cf. Daivata Brahma >a III.

sraw*rfcf: Mi, W it ^ "; Roth
attributes the variant
?Tfa: to the shorter recension,
Cf. BD. i. 17; VXII. 129.
MS. II. 2. 11.

VT^rftfrT ^IT^T^tRr« I «T jf
J I ^Tf I

II ^ II

Omitted by Bk, 04, 05, 07,

Kn, M 3, Mi. E 7, R 8, W 1,

W 2, W 3.

MS. II. 2. 10.

Of. BD. ii. 71.

Of. BD. ii. 24; Of. S'ankara on

Vedantasutra i. 2. 7. 28:

Of. S'B. II. 2. 4. 2.

Of. also S'B. VI. 1. 1. 11.

'<iT=rRt

H \\

sr^nr

Of. also RV. VI. 16. 48.

t,. Of. BD. i. 91.

$. Of. SRV. I. i. 1. p. i. 24.

». RV. I. 1. 1.

A. N. 2. 12.

^, Of. N. 3. 19. sf^r Mi, M 3. Of.
SRV. I. 1. 1. p. i. 24.

Jo. *ft %^: *N ^rerr is omitted by

Durga.
W. Quoted by SRV. I. 127. 1. p. i.

573.

K. Quoted by SRV, I. 1. 1. p. i. 24.
I RV. I. 1. 2.

I

«h*n

[ ^ ]

v:IKT
I cTf

n

1. Omitted by Bk, C 4, C 5, C 7,
Kn, M 3, Mi, R 7, R 8, W 1,
W 2, W 3.

*. RV.IV.58.8; VS. 17. 96.

Cf. SRV. I. 57. 2. p. i. 285; I. 62.
2. p. i. 311.

V. fttffoftfa is omitted by Durga.
<*. RV. IV. 58.1; VS. 17. 89; of.

KB, XXV. 1.

AB. II. 3. Taitt. B. I. 4. 4. 10.
Cf. AB. I. 1. 4; Tand. B. II. 1. 12;
GB. II. 1. 12; Sad. B. III. 7; S'B.
I. 6. 2. 8; MS.'l. 4. 14. % is
added after siffr: in all these
passages.

RV. I, 164. 46; AV. 9. 10. 2tt.

Omitted by C 1, C 2, C 3, C 6,
M 1, M 4, R 2, R 3, R 5, S;
of. SRV. L 164. 46. p. i. 718;

1°.

c i.

is omitted by Durga.
11. Cf. SRV. loo, oik

1 t

r: I
: I

'Hf^l H ^M ^^1 <l cT

1. Cf. BD. i. 78:

. Cf. BD. i, 67:

MS. I. 8. 2. Cf. AB. III. 36. S'B.
IX. 5. 1. 68:

Cf. BD. ii. 30:

II. 39.

etc. AB.

I

V. -Of. BD. i. 92: q%& ft 5TT3: etc.
Cf. also ii. 31.

<l. Omitted by BK, C 4, C 5, C 7,
Kn, M 3, Mi, R 7, K 8, W 1,
W 2, W 3.

«. MS. I. 8. 2.

<:. Cf, SRV. I. 44. 1. p. i. 223; I.

127. 1. p. i. 573.
<*.. RV. I. 99. 1.

<jo. The section within brackets is
omitted by C 1, C 2, C 3, C 6,
M 1, M 4, R 2, R 3, R 5, S; and
Durga. Cf. N. 14. S3.

11. EV. X. 188. 1 ; cf. BD. VIII. 8?.

«. ofto C 4, C 5, C 7, M 3, Mi,
W VW
Roth.

5TT

55^1

m i srftr

cT^T

T fe 5

?. RV. X. 188.

*. STRfN^T C 4, C 5, 07, M 3, Mi,
W 1, W 2, W 3.

\. Of. BD. i. 90, 97.
V. RV. IV. 58, 8.

*i. N. 7. 17.

^. RV. I. 50. 1; AV. 13. 2. 16; 20.
47. 13; SV. 1. 31; VS. 7. 41; 8.
41,

». N. 12i 15.
«. Cf. BD.K67.
«<. Cf, BD. ii. 60.

. Cf. S'ankara on Vedantasutra
I. 2. 28.

I

«. Cf.SRV. I. 60. 6; III. 2. 1; VII.
5. 4. pp. i. 293; ii. 133 -iii. 16.

13. *3^«fT° Roth.

1^. RV. I. 98. 1 ; VS. 26. 7.

1*. Cf. BD. i. 67: ^ Writ f^T i

11. RV. I. 59. 6,

srorftr ftf^

1, C 2. Cf. SRV. I. 60.
6. p. i. 293.

Quoted by SRV. HI. 13. 2. p. ii.
171.

V. Quoted by SEV. I. 60. 6. p. i. 293.
M. Of. BD. i. 67. S'B. IX. 3. 1. 25.

^. RV. VI. 8—9.

vj. Cf. BD. i. 102:
etc. Cf. AB. XII. 3.

. Cf. BD. i. 103.

. Cf. AB. VII. 9. 1; KB. IV. 3; cf.
BD. ii. 1G— 17. S'B. VI. 6. 1. 5:

: I «OT <4tal*fi

I 3cft^ li«

MS. II. 1. 2. Cf. KB. IV. 3;
XIX. 2:

S'S'. 8. 22. 1.

VS. 33. 92.
RV. X. 88.
Cf. BD. ii. 16—17.
Cf. GB. I. 2. 20.

fesmTO^raf Trft C 4, C 5, 0 7,
M 3, Mi, W 1, W 2, W 3.

Cf. BD. i. 101.

?^n^BK, C 4, C 5, C 7, M 3, Mi,
E 7, R 8, W 1, W 2, W 3,

. ]

5r*j£i*444i<j|Ti

MI win R

m $H |l~n Pi WT

«rr [ ^^ar^o^rrf^1 *n ] ^5

II ^ II

TO ^r srfH

it

4, 05, 07, M 3, Mi,
K 7, B 9, W 1, W 2, W 3.

0 7, M 3, Mi.

RV. I. 98. 1; VS. 26. 7. See N, 7.
22.

mi 01, C 2, C 6, M 1,

M4,

Quoted by SRV. I. 98, 1. pi i.
437; cf. also IV. 5. 7. p. ii. 366.

[. Omitted by BK, 04, 05, 07,
Kn, M3, Mi, R7, R 8, W 1,
W 2, W 3, and Durga.

>. Omitted by BK, C 4, C 5, C 7, Kn,
M 3, Mi, R 7, R 8, W 1, W 2,
W3.

•• ^f tftfa is added after ^r<ft%
byM3.

^ RV. I. 164. 51.

». RV. 1. 164. 47LAV. 6..22. 1,

i \

\

[ 95 1 ]¥

yw^Sf^il' [ ^s ^ ]

/Hffir

^itn t^ ^IH

^. Quoted by SRV. I. 164. 47. p, i.
718,

*. Of. BD. ii. 8—9,

*. ^m^f^ C 1, C 2, C 6, M 1,

M4, 8.

V. Omitted by BK, C 4, C 5, C 7, KD,
M 3, Mi, E 7, B 8, W 1, W 2,
W3,

^. 5^ C 1, 02, C 6, M 1, M 4, S;
Koth.

*.Cf. KS. xi. i

! Sohroeder's edition vol. i.
p. 157.
Of. TS. II. 4. 10.

pp, 1722-3, Cf. MS. II. 4. 8?

last quotation is cited by PMbh.
vol. i. p. 256.

3.

M 1. The passage vrf^hR
*T3Tf?cT is jomitted bv
Durga,

Cf. S'B. XIII. 3. 8. 3,

lo. S'B. V. 2. 5. 1.5; VI. 6. 1. 5,

11. Of. Taitt. Br.III. 7. 3. 2.

. S'S'. 8. 22. L Cf. KB. V. 8.

. ^T% 04, 05, 07, M 3, Mi,
W 1, W 2, W 3,

. »ar<Dfo* M 3,
. YS. 33, 92.

19

wrfir

N

ifl'TT

ilraftvt

: I &5T

n 5& n

II

1. As'v. S'raut. VIII. 3.

^. %?Tf3> C 4, Mi, W 1, W 2;

C 5, M 3, W 3.
*. KV. X. 88. 1.

». afT^f C 4, C 5, C 7, M 3, Mi,
W 1, W 2, W 3.

r: Mi. ^3f*?T: is however
added on the margin at bottom,
obviously a different and probably
some later scribe.

4, C 5, M 3, Mi, W 1,

W 2, W 3.

: N

Cf. SRV. X, 88, 1. p. IV. 278.
BV. VI. 8. 4.

Omitted by BK, C 4, 05, C 7,
Kn, M 3, Mi, R 7, R 8, W 1,
W 2, W 3.

Cf. AB. II. 38:

Cf. also S'B. VI. 4. 3. 4:

3f4 %

Quoted SRV. III. 6. 9, p. ii. 145.
RV. X. 88. 6.

i H^I^I <4^*^M(*

II RVS II

[ $T ] ^"i*< I

4.
^. Quoted by SRV, I. 59. 2. p. i. 291.

*. *X^ C 4, C 5, C 7, M 3, Mi,
B 7, R 8, W 1, W 2, W 3.

». Quoted by SRV. X. 88. 6, p. IV.

279.
^. RV. X. 88. 10.

*. q%Cl, C2,C3, 06, M],M4,
R 2, R 3, R 5, S.

». ^T^t 0 1, C 2, C 6, M 1, M 4, S.
Of. SRV. X. 88. 10. p. IV. 280.

<*>. Omitted by BK, C 4, C 5, C 7,
Kn, M 3, Mi, R 7, R 8, W 1,
W 2, W 3.

So. The quotation is untraced.

11. Cf. SRV. loo. cit.

W. 'arft'rcj M 3.

1^. RV. X. 88. 11.

IV. Omitted by BK, 04, 0 5, 0 7,
Kn, M 3, Mi, R 7, R 8, W 1,
W 2, W 3.

!<!. Quoted by SRV. X. 88. II. p.

IV. 281.
W. RV. X. 88. 17.

ti+u«ii<?<4i*u

^ iraftr: I

: i $^ i1 ?T^IT i

H3PT I

«TT

c^T

f fn

4, C 5, C 7, M 3, Mi,
W 1, W 2, W 3.

Quoted by SRV. X. 88. 17. p.
IV. 282.
EV. X. 88. 19.

Of. SRV. I. 57.3; 88.6; VI. 4.
3; pp. i. 285, 394 ;ii. 697.

0 4, C 5, M 3, Mi, W I.

. The whole passage: q

is quoted by SRV. X
88^ 19. p. IV. 283.

t. This is the quotation of reoitfttion
AS'. 1. S.aSjS'S', 1.6.2.

*.. VRS M 3.
^o. Of. BD. i. 67.

11. MSS. of both the recensions
repeat ??%% but not Both.

vs.

ftr^

II

Small figure on this page represeaU the corresponding section o£ «
•eventh chapter of the tfirukta.

t

t I TOT

0 1, C 2, C 3, M 1, M 4,
W 2, W 3; ^ is crossed and
jf added on the margin in C 5 ;
^ added on the margin is corrected
to ?r in W 1.

. Of. BD. ii. 25. Of. S'B. VI. 3. 3. 13.

^. Quoted by SRV. I. 15. 7. p. i.
V. RV, I, 15. 7.

, C6.

6.

C 7.

t. Of. BD. iii. 61.
<*>. BV. X. 73. 10.
*o. RV. II. 12. 3; AV. 20. 34. 3,
11. Quoted by SRV. I. 15. 7. p. i. 95.
1^. RV. II. 37. 4.

I raft ft*ro>

: I raft

^T: ft^rg

j n

J i BRUIT

c

ft^ I

M 3-
^. Of. BD. iii. 65.
^. EV, I. 96. 1-7.
V. Cf. BD. iii. 62.
M. Cf. BD. iii. U.

*. Quoted by SRV. II. 37. 4. p. ii.
113.

». AV. 4. 39. 9; VS. 5. 4.
4. Cf. BD. iii. 63-64.

*. RV. V. 60. 8.
. RV. II. 37. 3.
. *m: 01,03,11 4, a
. f^wnft fawft Roth.

. Omitted by BK, C 4, 0 5, 0 7,
Kc, M3, Mi, R7, R 8, W lt

W 2, W 3.

. Cf. BD. iii. 26.

2' M 1.M3.M4, W2,

]

i
i fct 'sr

^r: ?

\

I t^rer 3T STFT* I
5RTT 3Tfcfft% I
I

J I ]

ftn:

I. Cf. Taitb. B. II. 2. 8. 6:
I

^. KB. X. 3; AB, ii. 4. 1.
^. Of. BD. ii. 158.

V.RV. X. 110. 1) AV. 5. 12. 1;

VS, 29. 25.

S. Omitted by BK, C 4, C 5, C 7,
Kn, M 3, Mi, B7, B 8, W 1,
W 2, W 3.

». Cf. BD. ii, 27.

^ . . rv p 7

*• a^f^t^a ^ »•

^. «^T%?TT G 5, M 3, Mi, W 1,

W 2.
1*. RV. X. 110. 2; AV. 5. 12. 2;

VS. 29. 26.

11. vrofar: 0 7, M 3.
Cf. AB. II. 24:

Cf. BD. il 28 j iii. 2-3.
RV.VIII. 2. 2; VS. 29. 27.

fo5 f|:

: i

? t^fr SR

[ f^^rt ]

§
*9

%cTTTfrr

il vs n

i arrarofr

; i
i srfirfHrf

1. Quoted by SRV. VII. 2. 1. p. iii, 8.

H. Cf . BD. iii. 4.

V BV. X. 110. 3j AV. 5. 12.3;

VS. 29. 28.
». ^TRr«r 07, M 3, W 2; a 51 is

added just above ^ in Mi.
4. Of. BD. iii. 5.
*. BV. X. 110. 4; AV. 5. 12. 4;

VS. 29. 29.

Omitted by BK, C 4, 0 5, 0 7,
Kn, M 3, 'Mi, R 7, R 8, W 1,
W 2, W 3.
20

Quoted by SEV. VII. 17. 2. p.
iii. 35.

M 3.

RV. X. 110. 5; AV. 5. 12. 5;

VS. 29. 30.

**3W> 0 4, C 5, 0 7, M 3, Mi,
W 1, W 2, W 3.

Cf. BD. iii. 6.

srnSr

3TT

^rr i *rf ^q^T? - *NUV i r^n JTC^TT i
i 5^* snl

^^ sfterrcr i sr

*nsEr!r:

\\

«ft

J \

II U I)

Cf. S'B. VI. 7. 2, 3.

*. N. 2. 18.

^ Cf.BD. iii. 9.

V. RV. X. 110. 6; AV. 5. 12. 6; 27.

8; VS. 29.31.

<j. Quoted by SRV. I. 49. 2. p. i. 247.
$. Cf. BD. iii. 11.

<s. RV. X, 110. 7 ; AV. 5. 12. 7 ; VS.
29. 32.

<. Omitted by BK, C 4, C 5, C 7, Ku, !

M 3, Mi, R 7, R 8, W 1, W 2,
AV 3.

^. RV. X. 110. 8; AV. 5. 12. 8; VS.

29. 33.

Jo. Quoted by SRV. I. 22. 10. p.
i. 117.

I*.

SRV. I. 142. 11. p.

i. 637.

4, C 5, C 7, M 3, Mi,
W 1, W 2, W 3.

. Quoted by SRV. loo. cit.; of. BD.
iii. 1C.

n

j i

n ^ n

n

^»|<»

I

n

1. EV. X. 110. 9; AV. 5. 12. 9; VS.

29. 34.

^. Of. BD. iii. 15, 25.
\. RV. I. 95. 5.

v. 3*-*;dfc*ft*nif?rCi, c 2, c 6,

M 1, M 4, S & Roth ; cf. SRV. I.

95. 5. p. i. 429.

. fa*...*?rfrr is omitted by Durga.
. Omitted by BK, C 4, C 5, 07,

Kn, M 3, Mi, R 7, R 8, W 1,

W 2, W 3.
• ?%^rfq%%Jr9I%SRV. I. 95. 5.

p, i. 429.

. SRV. loo. cit.
%. N. 8. *

. RV. X. 110. 10; AV. 5. 12. 10;

VS. 29. 35.

cin^r C 4, C 5, C 7, M 3, Mi, W 1,
W 2, W 3.

11.

: C 7, M 3.

. Of. BD. iii. 28. According to
BD. IV. 100. the stanza 3r$rfcf
^^ RV. III. 8. 1. is addressed
to qtj, the sacrificial post.

^ftstff 4

% 51^

5T T^r ^1%: II

r ] c[rg4cfiR i
J i ^T%!

i ^rr ^tTTr ^r i

Ro n

1. EV. III. 8, 1.

*. ^TWf^ C 4, C 5, C 7, M 3, Mi,
W 1, W 2, W 3.

X. Quoted by SRV. III. 8.1. p. ii,
155.

V. KS. XVIII. 21; MS. 4. 13. 7:

208. 10%

<*. .(^r M 3.

V KS. XVIII. 21 ; MS. 4. 13. 7:

209. i;of, EV. x. 70. 10. (...Or^rr)

5 Omitted by BK, C 4, 05, Kn,
~v R.7 H 6, W 1, W 2,

W 3 ; it is added on the margin by
a different probably later soribe
inC7.

. According to Durga ^T WHITf
is a quotation from some Brah-
mana. He remarks:

quotation :

I , adding the
% I rf 35TT ^T-

i *r^ ^rr^r^TT'w

I Cf. KS, VI. 1. MS. I, 8, 1.
Cf. BD. Hi 29.
. KV. X. 110. 11; AV. 5. 12. 11;

VS. 29, 36,

ftrfJr*ffar

1

3rg*rnnfe[

^rf: II

I sRn

1. Omibted by BK, C 4, C 5, Kn,
M 3, Mi, K 7, R 8, W 1, W 2,
W 3; is added on the margin in i
07.

3. Cf. SRV. 1. 188. 1. p. i. 782,

V RV. X. 51. 8.

». RV. X. 51. 9.

<l. The quotation is untraoed.

*. «CT&*n...?raR'Jn* is omitted by
Durga.

<*. Durga does not comment on the
following passages remarking : 3?*?

*>.

lo.

11.

. Cf. S'B. i. 3. 2. 9 :

4, C 5, C 7, M 3, Mi,
W 1, W 2, W 3.

Cf. KB. Ill, 4. S'B. i. 3. 2. 8 ;
MS, i. 4. 12:^4t%snn5rT: I
Cf. KB. III. 4.

Omitted by BK, C 4, C 5, C 7,
Kn, M 3, Mi, R 7, R 8, W 1,
W 2, W 3.

3TTRT 3f3<TRrr: C 4, C 5, C 7,
M 3, Mi, W 1, W 2, W 3.

Cf. AB. i. 11. 3; 17. 14; KB. VII.
I;X. 3; S'B. XI. 2.7. 27. Cf. KS.
XXVI. 9 : srruK % Jrqisn: I Schro-
eder's ed, vol ii, p, 133,

^! ^ SRTT^T e?rrJTT ^T 3?«plT*ft:

3 gT'* I

erf ?r?r^T ^

II 3.^ li

: i

j 11 ]

II

. 0 4, C 5, 07, M 3,
Mi, W 1, W 2, W 3.

*. Of. TS. VI. 1. 5. 4 ; cf. KS. XXIII.

9. smm % 5T*rnrr: srarr^rnn: I

Sohroeder's ed. vol. ii. p. 85.
^. Cf. BD. iii. 29. .
V. Cf. AB. iii. 8. 1 :

GB. II. 3. 4 :

<<. Cf. BD. ii. 154—157.

^. Small figure within brackets
represents the corresponding
section of the eighth chapter of
the tfirukto.

n

[ w ^fte^T ]* i

ir yrq- 5%^ ^% | [ y (^d

i $11 Ji^y rft Id i «TTft STT^^T% I ]

STT

?TT

5ft

H

^rr

srr i

I. SeeN. 2. 27; of. 1. 12.
S. RV. I. 162. 2.

*. Omitted by BK, C 4, 0 5, C 7,
Kn, M 3, Mi, R 7, R 8, W 1,
W 2, W 3.

V. The passage: gf«r *nfa ^l«rnT-

seems to have

been written by a different scribe
in C2. f. 10r. The letters are
larger, lines crooked, and stand
in marked contrast to the rest
of the page.

The second section is omitted by
Durga and given in a foot-note
by Roth. But it is found in the
MSS. of both recensions and is
also enumerated in the summary
at the end of the chapter in the
MSS. of longer recensions.
RV. I. 162. 1; VS. 25. 24.
C 1.

is omitted by M 3; partially
obliterated with yellow pigment
in W 1 ; added on the margin in
W2,C7.

t I "2^ f Rt

\\ X II

t I JTT

II « II

1. RV. II. 42. 1; of. BD. IV. 94.
: M 3.

^. Quoted by SRV. II. 42. 1. p.
ii. 125.

<i. Cf. BD. IV. 93.

Roth.
>. RVKH. 2. 43. 1.

r; C 4, C 5, C 7, Kn, M 3,

U Quoted by SRV. VII. 4. 2. p.

iii. 13.
». SRV. II. 20. 8. p. ii. 57; cf. BD.

IV. 78.
I. Cf. Unadi sutra IV. 42.

is omitted by
Durgci.

I*. Cf. SRV. VII. 103. 1. p. iii.

211.
IV. RV. VII. 103. 1; AV. 4. 15. 13 ;

cf . BD. VI. 27.

W 3.

C 7, Mi, W 3, 3 is partially
obliterated with red ink and an
31 added on the margin in W 2 ;
STWTTrf'T ^ 3. Cf. K.umarila -
Bhatta, Tantra Vartika, Benares
ed. p. 200 or 1.3. 18: ...j

*T>? ft $ IT

IT

ITT

i [

i. Quoted by SRV. VII. 103. 1. p. j

iii. 211.
*. a C 4, C 5, C 7, M 1, M 4.

v /""I *T

i. AV. 4. 15. 14.

«. RV. X. 34. 1 ; cf. BD. VII. 36.

\. JRfcfT: C 1, C 2, C 6, M 1, M 4,
S ; & Roth ; ^ is partially oblite-
rated with red ink and $t added
on the margin in W 2 ; Durga
gives both i. e. sr^jfan: as
well as sre^iTT: I. Sayana reads
IS I

x 3 4, 0 5, C 7, M 3, Mi,
W 2, W 3; W 1 agrees with the
reading of the longer recension.
*. fom%: C 4, C 5, 07, M 3, Mi,
21

II

. i

4 q^i

: II

11.

W 2, W 3 ; W 1 agrees with the
reading of the longer recension.

Omitted by BK, C 4, C 5, C 7,
Kn, M 3, Mi, R 7, R 8, W 1,
W 2, W 3.

3; Sayana also reads
See SRV. X. 34. 1. p.
IV. 101.

Quoted by SRV. III. 24. 3. p. ii.

198.

Cf. SRV. X. 34. 1. p. IV. 101.

The passage:

IV.
!«,.

is omitted by Durga.

ia omitted by S'ivadatta
although given by Durga.

RV. X. 94. 1.

STT I

sra-rer^1

^t 5f

'T^T f ^TT

^fr i ^^n [ ^¥r ] i

: II

!

\\ \\ it

n

i STT^TRTT

: C 4, C 5, C 7, M 3, Mi,
W 1, W 2, W 3; Durga, &
S'ivadatta.

3. 55fop: ...... ^T^[: is omitted by

Durga.

V K V. I. 126. 1 ; cf. BD. III. 155.

». TO*!* C 4, 05, C 7, M 3, Mi,
W 1, W 2, W 3.

V. The passage

f: is omitted by Durga. Ety-
mological explanation of a word
which occurs neither in the text
of the RV. nor in that of Yaska is
irrelavont and suspicious.

f: is omitted by Durga.

«. ?*nTT"Tt SfT *s omitted by

Durga.

Cf. PMbh. vol. I. p. 327. line 15.

is omitted by
is omitted by
BK, C 4, C 5, C 7, Kn, M 3, Mi,
R 7, R 8, W 1, W 2, W 3.
3.

. RV. VI. 47. 26; AV. G, 125. 1 ;

VS. 29. 52.

. S*hl> Cl, 02, 06, MU.S- &

Roth & S'ivadatta.

n

I cf 3TCT

51 RT ftar 55 ^r

§ *pff:

: u

II ly II

Irlr

: II
? i

n V\ n

: n

V *TT$wfrFi: C 4, C 5, C 7, M 3,
Mi, W 1, W 2, W 3 and Sayana;
see SRV. VI. 47. 29. p. ii. 815.

*. EV. VI. 47. 20; AV. 6. 126. 1.
*. Quoted SRV. VI. 75. 5. p, ii. 888.
V. RV. VI. 75. 5; VS. 29. 42.

1. 5^01,02,06, M1,M4, U;
Roth & S'ivadatta ; ^ is crossed
and 5- added on the margin in
C7.

*. **wa jfo ?n ^ftznrm: C 4< C 5,

C7,M3,W1, W2;

"

T M 3.

RV. VI. 75. 14; VS. 29. 51.
Cf. PMbh. vol. II. p. 340.

1. 16.

^o. Quoted SRV. VI. 75, Ii,

891; of. also VII. 6. 1,
11. N. 3. 9.
H. RV, VI. 75. 6; VS. 29, 43.

p. il

I 3T*fT3i*TT

i S
37 1

t

VT^fcT II

ntft:

II

1; ^r^Rr: C 4;
O 5, C 7, M 3, Mi, W 2, W 3;
and Sayana, cf. SRV. VI. 75, 6.
p. ii. 889.

and Sayana loc. cit. W 1, C 7

agree with the text of the longer

recension.

V. Quoted SRV. loc. cit.
^. RV. VI. 75. 2; VS. 29. 39.
*. Quoted SRV. VI. 75. 2, p. ii. 888,
«. RV. VI. 75. 3; VS. 29. 40.
4. Omitted by BK, C 4, C 5, 07,

Kn, M 3, Mi, R 7. R 8, W 1,

W 2, W 3,

^. Omitted by BK, C 4, C 5, C 7,
Kn, M 3, Mi, R 7, R 8, W 1,
W 2, W 3; quoted by SRV. VI.
75. 3. p. ii. 888.

So. {gftfft: Roth.

«. Omitted by 04, 07, M 3, Mi,
W 1, W 3; is underlined in C 5;

on the margin in W 2.
>. RV. VI. 75, 11; VS. 29. 48,
.. N, 2. 5.
. Cf. SRV. VI. 75.11. p. ii. 890

1M. ?^?T?n M 3,
just above e
M3.

but a ^ is added
on the margin in

3TT

if^r

M 3.

^. RV. VI.75. 13.

*. WfT% C4, 05, 07, Mi, Wl,

W 2, W 3;
V ^qf^T M 3;
V. Of. SEV. I. 28. 2. p. i. 147.
«1. Omitted by BK, 0 4, 05, 07.

Kn, M 3, Mi, E 7, E 8, W 1,

W 2, W 3
*. Quoted SEV. VI. 75. 13. p. it

891.
•. **** M 3, W 1, W 2, W 3;

0 4, 0 5, Mi; grfe ^>*^ Eot.
6. Of. S'B. VII. 5. 1. 22:

f RT srr

it

^r i [srf^r :]

I Of. SJiV.
I. 28. 5. p. i. 148.

^. The seotioa comes to an end here
in S'ivadatta's edition. It is
however against the evidence of
the MS3. of both recensions,

jo. EV. I. 28. 5; of. BD. Hi. 101.

11. EV. X. 102. 5.

«. Omitted by BK, 0 4, 0 5, 0 7,
Kn, M 3, Mi, E 7, E 8, W 1, W 2,
\V3.

U. *rtfo?f^rt is omitted by Durga,

underlined by Eoth; Sayana reada
, I, 56, 1; 143,

w:

*raf 55^?*

i vrf^Hi^i i
^rr i
i

I 'TT I

,

t ^r ]

* i

li VA II

n

[%r] i ?r^ Pr
3*:

I cf^f^fl *T^T II *# II

SRV. I, 52. 9. p. i. M 3, Mi, R 7, R 8, W 1, W 2,

265, W 3.

. Quoted SRV. ioc. cit.

. Cf. S'B. I. 9. 2. 20. AB. I. 13.

V. Cf. BD. viii. 12; SRV. X. 102. 1.
p. IV. 338.

<«. RV. X. 102. U; cf, BD. VIII. 11.

^» !J*WT33f ^f^f C 4, C 5* ' C 7, M 3,

V2, W 3;

. Omitted by BK, C 4, 0 5, 0 7, KB,

L B V. I. 187, 1 ; VS. 34. 7.

>. Omitted by BK, C :, 0 5, 0 7,
En, M3, Mi, R : 8, W 1,
W 2, W 3*

». N. 2. 24.

I. RV.X.75.5,

?T?T: i

gi

3 5

I 3TT?J
] ^Tcr7TTm?ft' I ^TW?f^=2^r;imni I

I PTT^T^rT^T I TSTnTTT^T I "TT^TT 3T^r
' I ?T^Trf5TT^% I

H w ii

1. Cf. SRY. X. 75. 5. p. TV. 232.

3. Omitted by C 4, M 3, Mi, W 1,
W 3; the reading of C 5, C 7,
W 2 is that of the longer recen-
sion.

*. ffifS* M 3.

4, M 8, Mi, W 1, W 3.
M 3, W 3.

: C 4» M !« M 3» Mi'

W 1,"W 3.

«. HF.^5TWT C lt C 2, C 3, C 6,
Ml, M4. R2, R3, R 5, S; <fc

Roth. Cf, Durga:
T^cT: I ?T^TT^ SfVRirr I
ofrn^^ Ml, M 3.
Cf. SRV. I. 135. 4. p. i. 5CO.
Cf. S'B. VI. 1. 1.9.

also Unadi sutra II. 58.

11. R V. X. 9. 1 ; AV. I. 5. 1 ; SV. 2.

1187; VS. 11. 50; 36. 14.
1^. Omitted by BK,C 4, C 5, C 7, Kn,

M 3, Mi, R 7, R 8, W 1, W 2,

\V3.
H. RV. X. 97. 1; VS. 12.75.

I 3TRT

an

t I

aw

II

*rTH ^ [ IfrT ] 1

i

g: n
i ^J

VT^cfH^T ^TT I

n

T

wire!

c 4, c 5,

07, M 3, Mi, Wl, W2, W3;
of. SEV. X. 97. 1. p. IV. 319:

Omitted by BK, C 4, 05, 07,
Kn, M 3, Mi, E 7, E 8, W 1,
W 2, W 3. •

i, M 3, Mi ; is corrected
in C 7; gpmfa is par-
tially obliterated with black ink i
& ^TRlOf added on the margin j
in W 2; ^RTfa is added on the '

margin although no attempt is
made to obliterate 5|?inf?T in W !•
Cf. SRV. X, 97. 1. p. IV, 319:

Jo.

Cf. also S'B, VII. 2. 4. 26.

N. 2. 18.

AV. 19.47. 1; VS. 34. 32.

EV. X. 146, 1.

Cf. SRV. X. 147. 1. p. IV. 462.

W® M 3.

EV. X. 151, 1.

mil

g: sjil 5«V: II

II ^^ II

^TT

i [

r i ]

N. 1. 13, 14.

RV. I. 22. 15 ; cf. AV. 18. 2. 19:

Cf. VS. 35. 21:

Cf. SRV. I. 41. 4. p. i. 215.

*3cRR> C 4, C 5, 07, M 3, Mi,
W 1, W 2, W 3.

Omitted by 0 1, C 2, C.3, C 6,
M 1, M 4, R 2, R 3, R 5, S.

Cf. SRV. I. 22. 15. p. i. 118.

a. N. 6. 12.
t. Durga reads

<^. RV. X. 103. 12 ;SV. 2. 1211; VS.
17. 44; of. AV. 3. 2. 5; cf. BD.
viii. 13B.

10. Omitted by BK, 04, C 5, Kn,
M 3, Mi, R 7, R 8, W 1, W 2,
W3.

11. RV. I. 22. 12.

13. Omitted by BK, C '4, 05, 07,
Kn, M 3, Mi, R 7, R 8, \V 1,
W 2, W 3.

1^. N. 9. 20.

3 v ]

n ^\s ii

n \t n

n

n

II

n

. RV. I. 28. 7.

C 4, C 5, C 7, M 3, Mi;
is corrected to spsrifa in
W3.

^. Quoted by SRV. I. 28. 7. p. i.

148.

V. BV. II. 41. 21.
1. Omitted by BK, 04, 0 5, 0 7,

Kn, M 3, Mi, E 7, R 8, W 1,

W 2, W 3.
$. N. 1. 13^14; 3. 22.
». RV. II. 41. 20.

£. ufTT«sjfli^ M 3;
W3.

<^. N. 2. 24; 9. 26.

10. RV. III. 33. 1.

11. Omitted by BK, C 4, 05, 07,
Kn, M 3, Mi, R 7, R 8, W 1,
W 2, W 3.

«. wrmfr c 4, 05, 07, M3, Mi,

W 2, W 3; »n?rfr is corrected to
Wl.

C4, 05, 07, M3, Mi,
W 2, W 3; HftstfT is corrected to
ftfT6t ia W 1.

01, C 2, C 3, 06,

M 1, M 4, S; W 2; Roth.

Of. SRT. III. 33. 1. p. ii. 242.

?vs^.

3T&3TT 3T I STcWt ^f I
II 3^ II

w

n

iw ^rf|f^ 5

ft kfa [' I

«rr

T i s

n « n

i

u

1. RV. VI. 75. 4; VS. 29. 41.

Mi, W 2, W 3; the figures of *
and 1 are plaoed respectively on

. Cf. SRV. VI. 75. 4. p. ii. 888.
. Cf. SRV. IV. .57. 5, p. ii. 490; cf.

BD. V. 8.
*. RV. IV. 57. 5.

3,

. KS. 19. 13; MS. 4. 13. 8: 210. 1.
. Omitted by BK, C 4, C 5, 07,

Kn, M3, Mi,R7, R8, W 1,TV 2,

W3.

M 3.

«. ?B^^?T; M 3.

^. KS. 19. 13; MS. 4. .13. 8: 210. 4,
7.

* II y^ 11

ffrr

: II

: II

Omitted by BK, 04, 05, 07,
Kn, M 3, Mi, R 7, R 8, W 1,
W2, W 3.

^^f^ 0 4, 0 7, M 3, Mi; «r^r
W2.

^T^rftm C 4, 0 5, 0 7, M 3, Mi,
W 1, W 2,W3.

*Rrfar ^S^: is given only once in
Roth.

Small figure within brackets re-
presents the corresponding section
of the ninth chapter of the
Nirukta*

*T«T^TRT
: srammnfr

: I

: ] i

ft*

ii

. R V.I.

. Omitted by BK, 0 4, 0 5, 07,
KD, M 3, Mi, R 8, W 1, W 2,
W3.

SU Of. SRV. I. 2. 1. p. i, 30.

V. snw* 04, 05, 07, M 3, Mi,
W], W2, W3.

11 V. VI. 37. 3.
$. STHT M 3.
i». Cf. SRV. I. 11.7; 49. 2; 91.17;

pp.i. 78, 247, 407; also III. 11.

6. p. ii. 167.

<S. Cf. BD. ii. 33.
*. RV. V. 80. 3.

3TT I T

II ^ II

: It

1. Quoted by SRV. V. 85. 3. p. ii.
680.

C 4, G 5, 0 7, M 3,

Mi, W 1, W 2, W 3.
W 1, W 2, W 3.

,^. SRV. VIII. 41. 2.
p, iii. 416.
q,. Quoted by SRV. VIII. 41. 2. p.
iii. 416. The passage ^ «ft fgr*jf?cT
— <Tro*N»OT: « omitted by
Durga.

1o. Quoted by SRV. I. 158. 1. p. i.
671.

?. Omitted but added on the margin

in M 3.

11. Of. KS. XXV. 1.

1*. TS. i. 5. 1. 1; of. S'B. IX. 1, 1. 6;
04, C 5, 0 7, M 3, Mi, ^ BD. ii. 34.

RV. VII. 46. 1.

01, 02,06, M4,Sand

W 1, W 2, W 3.

04, C 5, C 7, M 3,

Mi, W 1, W 2, W 3,

Roth,

*r*

SRTrT II ^ II

*&:C4, 05, C7} MS, Mi, W 1, !
W 2; gp%: is corrected to ^%: in
W3.

and also S'B. V. 3. .1. 10:

: is quoted by SRV,
VII. 18. 18. p. iii. 41; is omitted
by Durga.

is omitted by

Durga.
V. RV. VII. 46. 3.

<*. Omifeted by BK, C 4, C 5, 0 7,
Kn, M 3, Mi, R 8, W 1, W 2,
W3.

^.^m'Wfer C 4, C 5,. 07, M 3,
Mi, W 1, W 2, .W 3.

3.

. Of. S'B. V, 2. 4. 13 :

<*. RV. I. 27. 10; SV. 1. 15; 2. 1013.

10. Quoted by SRV. X. 59. 2. p. IV.
171,

11. Quoted by SRV. I. 123. 5. p. i,
558; cf. also I. 38. 5.

IS. Quoted by SRV. I. 27. 10. p. i.

H5. c
.IV Cf. BD; ii.36; of. SRV. I. 156.

5. p. i. 668.
W. ^nTCRffrfo *T SRV. I. 3. 5. p. i. 36.

i^. >srrcqRft% m SRV. loo. oit. of. also

IX. 5. 7. p. iii. 609.
1*. ^ M 3; 3^ ^fa 0 4, C 5, 0 7,
Mi, W 1, W 2, W 3.

<H?§ ft 15: ^t ft

n

1. H^tT C 4,- C 5, 07, M 3, Mi,
W 1, W 2, W 3; cf. SRV. below
note 7.

3. The quotation is untraced.
Cf. S'B. VI. 1. 1.2:

Cf. SRV. IX. 5. 7. p. iii. 609:

V. Cf. SRV. I. 156. 5. p. i. 668.

<*. ^«S\*lt Roth; SRV. I. 3. 4. p. i.
36.

*. Cf. SRV. X. 48. 6. p. IV. 146:

. The entire passage ^73*

r M'Hn ^

: H

11.

is quoted by
SRV. I. 3. 4. p. i. 36.

. RV. V. 32. 1;SV. 1.315.

. Omitted by BK, C 4, C 5, C 7,
Kn, M 3, Mi, R 8, W 1, W 2,
W 3; also by Sayana, see, SRV.
V\ 32. 1. p. ii. 559.

. ^RnTT^C4, 05, C7, M3, Mi,

W 1, W 2, W 3.

SRV. loo. cit.

. The passage 3TCO
quoted by SRV. loc. cit.

\. ST^itf 01; C 2, C 3, C 6, M 1,
M 4, R 2, R 3, R 5, S.

. Omitted by BK, C 4, C 5, C 7,
Kn, M 3, R 8, W 1, W 2, W 3.

. RV. II. 12. 1; AV. 20. 34. 1.

*. 3TTTOR: 01, C 2, C 3, C 6, M 1,
• M 4, R 2, R 3, R 5, S.

I ^T 3RTO ^ TTrT I

^rr

ererrr

wftfit

t^T* H«i<<n «Tf

f^rarftr

55 q

II

... |

I. The entire passage zft

II. 12. 1. p. ii. 32.

*. irft is omitted by SRV. V. 83. 1
p. ii. 676.

^. The passage

is quoted by SRV. loc. cit.
C£. BD. ii. 37—38.

V. EV. V. 83. 2.

<i. Sayana adds q^ft before
see SRV, V. 83. 2. p. ii, 676.
23

S'ivadatta.

3- The

^; is omitted by Durga.

The passage f^f f?ct £ ^T^
is quoted by SRV, loc. cit.

etc.

Of. BD. ii. 39.

RV. X. 68. 8; AV. 20. 16. 8.
Cf. BD. ii. 40.
RV.II. 24. 4.

[ %

H w ii

II ^ II

? wig

. Quoted by SRV. II. 24. 4. p. ii.
71.

f: C 4, C 5, 07, M 3, Mi,
W 1, W 2, W 3.

^. Cf. BD. ii. 41.
V. RV. IV. 57. 1.

H. Quoted by SRV. IV. 57. 1. p. ii.

489.

C 5, C 7, M 3, Mi, W 1, W 2,
W 3; cf. SRV. X. 64. 1. p. iv.
193: oSf q>T5'' I

w. RV. IV. 57. 2.

4, C 5, C 7, M 3,

Mi, R 8, W 1, W 2, W 3.

. The passage

is omitted by Durga.
^o. RV. II. 35. 10.
11. RV, X. 166. 5.

*HWS I

i I TOT

<w

4r

II

J i

n ^ n

1. ^5 TO^: 0 C C 5, C 7, M 3,
Mi, W 1, W 2, W 3.

*. Cf. BD. ii. 44.

t BV. VII. 55. 1.

». Cf. SRV. VII. 56. 1. p. iii^ 114:

. EV. III. 53. 8.
. Cf. BD. ii. 45.

». AV. 1. 1. 2.

<. N. 8. 5.

^. RV. X. 30. 4; AV. 14. 1. 37.

10. Omitted by BK, C 4, C 5, C 7,
KD, M 3, Mi, R 8, W 1, W 2,
W 3.

11. frsrfr C 1, C 2, C 3, C 6, Ml,
M 4, S; Durga & S'ivadatta.

^. Cf. BD. ii. 48.

U. RV. X.14. l;cf.AV. 18. 1.49.

\ s

en I

\\

C 4, C 5, C 7, M 3,
Mi, W 1, W2, W3.

*. 5TOT* TOtfiroft C 1, C 2, C 3,
C 6, M 1, M 4, R 2, R 3, R 5, S.

^. RV. I. 66. 7.
V. RV. I. 66. 8.
f . RV. I. 66. 9.

^. Quoted by SRV. I. 66. 8. p. i. 325.
is omitted by Roth.

^T:5T^T is omitted by
BK, C 4, C 5, C 7, Kn, M 3, Mi,
R 8, W 1, W 2, W 3, & Durga.

C 4, C 5, M 3, Mi.
W 2, W 3.

So. The quotation is untraoed.

11. RV. VI. 59. 2.

!*. RV. X.85. 40; AV. 14. 2.3.

n. Of. SRV. I. 66. 8. p. i. 325.

IV. The passage ^sra^r «mnTO

is quoted by SRV. I. 66. lO^p, i.

326. .

^. snfa&: 04, C 5, C 7, M 3, Mi,
W 1, W 3. Of. SRV. I. 15»>, 1.
p. i. 667.

M 3. .

: t» i£K R f*i

*TT

^TT

i

n

n

RV. III. 59. 1.

SRV. III. 59. 1. p.

ii. 328.

3Wi: 01, OS, 03, 06, Ml,
M 4, R 2, R 3, R 5, S.

is omitted by

Durga. The entire passage
3RT^ ...... ^RStfri « quoted by

SRV. III. 59. 1. p. ii, 328.

*. Cf. BD. ii. 47.

. RV. X. 121. 1; AV. 4. 2. 7; VS.
13. 4; 23. 1;25. 10.

. N. 2. 23. Cf. BD. ii. 51.

. ^^;CJ 1,0 2,06^1^4,8,
Durga & S'iradatta.

. RV. VII. 96. 5.

. Cf. BD. ii. 50.

. RV.X. 82. 2; VS. 17.26.

5T5TT

?^^ i Pt i

43«nlui
i cf3fi*i«ri R^ ^sraftr \

; gtaif?

II R^ II

SRRT

11 ^ 11

II

-t* C£. SRV. X, 82. 2. p. IV. 247 :

W 2, W 3.

A. cn^RT^ C 1 , C 2, C 3, C 6, C 7,

M 1, M 4, S.

V. The passage flwp??f-....W5rfer is
quoted by SRV. X. 81. 1. p. IV.
244. Of. S'B. XIII. 7, 1.

<«. RV. X. 81. 1;VS. 17. 17.

^. RV. X. 81. 6; SV. 2. 939; VS.

17. 22.

». Quoted by SRV. X. 81. 6. p.
IV. 246.

.c. N. 8. 13.

^ Cf. BD. ii. 58.

lo. RV. X. 178. 1 ; AV. VII. 85. 1;

SV. 1. 332.

»1. SRV. X. 178. 1. p. IV. 503:
is omitted by Sayana.

n ^ n
wrfsra: sresr <rarf $r

: I

n

Irt I

1. «W* C 4, C 5, C 7, M 3, Mi,
W 1, W 3.

*. KV. X. 178. 3.

\. Quoted by SRV. X, 178. 3. p. IV.

504.

». Cf. BD. ii. 53.

H. Omitted by BK, 04, 05, 07,
Kn, M 3, Mi, E 8, W 1, W 2,
W3.

$. Quoted by SRV. II. 24. 2; X,
83. 1;87. 13; pp. ii. 70; IV. 249.
275.

vs. JT??j?9lo Iloth.

<z. ^s^r^j^rf^f^; is omitted by
Durga.

<*. RV. X. 84. 1; AV. 4. 31. 1.

10. Cf. SRV. X. 84. 1. p. IV. 251,

11. N, 2. 27,

SRHT

5TcT^TT

\\

I

l I

1. EV. IV. 38. 10.

*. Omitted by BK, C 4, C 5, C 7,

Kn, M 3, Mi, R 8, W 1, W 2,

W3.
^. Of. BD. ii. 62.

Of. S'B. I. 1.2. 17.

V. KV. X. 149. 1.

4. o*n?«r?r c 4, c 5, c 7, M 3, Mi,

W 1, W 2, W 3.

$. Quoted by SRV. X. 149. 1. p.
IV, 467,

C 4, C 5, M 3,

Mi, W 1, W 3.

Of KB. vii. 6.

4, C 5, M 3, Mi, W 1,
W 2, W 3 ; ff is corrected to ^ ia
07.

RV. X. 149. 5.

Quoted by SRV. X. 150. 5. p, IV.

468.

J I fflMl

SHIT:

II

II ^ II

g

: I cf^'TT ¥C^T II V*.

3TT

1. N. 8. 13.

^. RV. III. 55. 19;AV. 18.1.5.
^. oJr^^C4, 05,07, M3, Mi,
W 1, W 2, W 3.

V. •qififcO*, 05, 07, M 3, Mi,

W 1, W 2, W 3.
M. EV. X. 186. 1; SV. 1. 184; 2.

1190.

*. SR*T ft C 4, 0 5, 0 7, M 3, Mi,

Wl, W2,W3.
». N. 7. 14.
24

*. KV. I. 19. 1; SV. 1. 16.

*. Quoted by SRV. I. 19. 1. p. i.

107.

10. anw* 0 4, 0 5, C 7, M 3, Mi;
W 1, W 2, W 3.

Of. BD. iii. 76.

11. RV. I. 19. 9; VIII. 3. 7; AV. 20.

99. 1; SV. 1. 256; 2. 923.

^. Quoted by SRV. IX. 73. 2; 97. 22;
X.64. 2. pp. iii. 717, 782; IV. 193;
Of. BD. ii. 52.

'O1^ m ^'

ftd^r 11

i STPT

rrf^rft

II ^ II

n

: II

H «l n

^. RV. X. 123. 1 ; VS. 7. 16.

3. Omitted l)y BK, C 4, C 5, 07,
Kn, M 3, Mi, 11 8, W 1, W 2,
W 3.

^. ?% C 4, C 5, 0 7, M 3, Mi, W 1,
W 2, W 3.

S, Cf. BD. ii. 54.
^. Op. cit. VII. 93.
f[. RV. X. 59. 5.

vs. RV. X. 123. 5;AV. 5. 3. 7.
*. N. 2. 25; 3. 4; 4. 9; 6. 22.
^. ^teT Roth,
o. RV. IV. 23. 8.

. Omitted by BK, 04, C 5, C 7,
Kn, M 3, Mi, R 8, W 1, W 2,
W3.

2.

j i [ T3"^5%<i: i ]

I

i ?r: I sr^rn i ^RCT: i ^5: i
u*\\*i\ TTCTT «TT MtoiMdr ^r i TOr^nr *T«rf^r 11 y^ 11

it

11 «^ n

it

9. RV. I. 129. 6.

*. Omitted by BK, 04, 05, 07,
KD, M3, Mi, R8, W 1, W 2,
W 3 ; added on the margin in
0 7 ; explained by Durga.

^. Cf. BD. i. 17; VIII. 129. .

V. RV. X. 121. 10; AV. 7. 80. 3; VS.
10. 20; 23. 65.

M. qft arfa *nj*r c 4, c 5, c 7, M 3,

Mi, W 1, W 2, W 3.
*. N. 2. 17.

7.

3, W2;
0 7;

i. RV. Vlt 34. 16

. ^prifo C 4, C 5, C 7, MS,

Mi, W 1, W 2, W 3.
. Omitted byBK, C 4, 05. C 7, Kn,

M 3, Mi, B 8, W 1, W 2, W 3.

« omitted by BK, 04,
0 5, C 7, Kn, M 3, Mi, R 8, W 1,
W 2, W 3.
Cf. SRV. VII. 34. 16. p. iii. 80:

cf. also VII. 6. 7. p. iii. 19.

i;

' sr ssn i

11 w* n

if fft qn ft

JTT

\\ ^

II

^ ft M^H (^ i

5TTcfT

T I *T ^J TTTcTT

1 5HT

[ ^SflJj-TT* ] ^'

: u

«TT I 3TTMT
» I

3.
Cf. BD. V. 166.

RV. VII. 34. 17; of. V. 41. 16.
N. 4. 3; 7. 24.
RV. X. 114, 4,

C 1, C 2, C 6, M 4, R 2, R 3,

S; Roth & S'ivadatta.
». Cf. BD. ii. 59.
*. RV. X. 95. 7.
<*. Omitted by BK, C 4, 05, 07,

Kn, M3,Mi, R 8, W 1, W 2,

W3.

*

t g

STT ^1 srfer

II

* II

li

Small figure on this page represents the
tenth chapter of the ffirukta.

corresponding section of the

\\ % n

rmt

wnt II

I ^ ^^FC I STJ ^ ^5 I

I <T^^^T ^fforo^u: I nrtiqr^Tn^a ^%nn ^ frr ^rr i
3T i ^ ^ft?T^T rr snrj ?[% i

i ^Jto

N. 4. 24.
KV. IV. 26. 7.

2.
: M 3.

: Both.

M 3, W 2.

^. Omitted by BK, 04, 05, 07,
Kn, M 3, Mi, B 8, W 1, W 2,
W3.

». Omitted by 0 2.

<s. BV. IX. 1. 1 ; SVt 1. 468; 2. 39;
VS. 26. 25.

*. BV. X. 85. 3; AV. 1 . 1. 3.

\ gr^s err i OSTSI m 11 « II
^T 3fr frKN <r an ^{q 4: i

i ^ *HcTr i
: i ^rrsrsrei vr^% i ^r^ 3 i

II ^ H

^Hfoiff: n

I

. RV. X. 85. 5; of. AV. 14. 1.14.
. Of. BD. VII. 144.
M 3 ;

, 0,507, Mi, Wl,

W 3.

V. Cf.BD. VII. 129B.
1. ^ ^: C 4, C 5, C 7, M 3, Mi,

W 1, AV 2, W 3.
$. Quoted by SRV. VI. 65. 2. p. ii.

86.

w. M 3.

c 4, c 5, c 7, M 3, Mi,

W 1, W 3; ^rsrffl is corrected to
on the marin in M 3.

<*.. Cf. BD. VII. 129 ( B ).
•jo. RV. X. 85. 19; cf. AV. 7. 81. 2.
H. Cf. BD. ii. GO. '

K. Omitted by BK, C 4, C 5, C 7,
Kn, MS, Mi, R8, W 1, W 2,
W3.

^. RV. X. 18. 1; AV. 12. 2. 21; VS.

35. 7.

n

* i

35

n t \\

: n

n

n

2.

RV. I. 155. 2. The text

! is regarded as spu

rious by Both. It is given how-
ever by MSS. of both the recen-
sions but is ignored by the
commentator Durga.
N. 7. 21.

BV. X. 50. 1; VS. 33. 23.

. Omitted by BK, C 4, 05, C 7,
Kn, M 3, Mi, R 8, W 1, W 2,
W3.

• *f><?*rR[q- ^TffHTil is omitted by
Durga.

. JRW S'ivadatta.

°sr^8ir^ M 3.

o. RV. VII. 76. 1.

C4, C 5, M 3, Mi,

Wl, W2, W3.
. Cf. BD. ii. 57.

f >jfl Ri

n

c|T

i ^^: wrt i

: I fir-£lUflTT^T: il ?R I!

^ ^T^f^f 1 ?T^^t
I ^m^TTT ^RffrT II ^ II

: n

J I

1. **Tf$f£n*C 4, C 5, C 7, M 3, Mi,
W 1, W 2, W 3.

^. Of. AV. 7. 17. 2: .

, 05, 07, Mi, Wl,

: u

c 4, c 5, M 3, Mi, w i,

W 3.

V.

T: C 4, C 5, C 7,

M 3, Mi, W 1, W 2, W 3.

* 04, 05, M3, Mi,
1, W 3.

is omitted by W 2.

BV. X 167. 3.
25

. Omitted by BK, 04, 05, 07,
Kn, MS, Mi, E8, W 1, W 2,
W 3.

. 3f8rrTCT&0iV is given as a variant
by Durga.

: is given as a variant

by Durga.

«.

C 4, C 5.

RV. I. 88. 1.

. Quoted by SBV. I. 88. 1. p. i.

392.

. N. 10. 5.

§

% srfl 35 n

s I rarclW ^TJTst I q* ^

^rmfit

i ^JTSTT 3T

n

1. EV. V. 57. 1.
0 1.

omitted by Durga.

s

V. Quotted by SR V. I. 20. 4. p. i.

110.
<<. RV. I. 110. 4.

0 1, C 2, 0 3, 0 6, M 4,
S ; Both «b S'ivadatta.

. Quoted by SRV. Ill, 60, 4. p. ii.
332.

<s. Omitted by BK, 04, 05, Kn,
M 3, Mi, R 8, W 1, W 2, W 3.

OL. Of. BD. iii. 83 ;

of. SRV. I. 110. 2, 4. pp. i. 480-1.

10. Cf. 3D. iii. 89 B;

of. SRV. I. 111. 4. p. i. 485.

11. Quoted by SRV. I. 161, 11. p. i.
682.

13. RV. I. 161. 11.

U. N. 3. 17.

1V. RV. X, 62, 5,

o j

sir i

«*IWIUU5 I

fl^frlT I) ^3 II

I 4d ' I ^

: i

fta 5^'t H

* I

t i

i ^ o4Ti3i: i
i rTfsrfit^j i

5 I

N. 4. 21.

RV. X. 15. 1 ; AV. 18. 1. 44; VS.
19. 49.

Quoted by SBV. VI. 75. 10. p.
ii. 890.

mui5^: C 4, C 5, C 7, M 3,
Mi.Wl, W2,W3.

4,C5, C7,M3, Mi,

W 1, W 2, W 3.
,Cf. BD. VI. 155:
*M -H^M+iT

N, 3, 17.

. N. 4. 21.
. N. 3. 17.

Roth.
. RV. X. 14. 6 ; AV. 18. 1. 68.

. Quoted by SRV. I. 62. 4. p. i.

306.

is placed between ^ and
4, C 5, C 7, M 3, Mi,

W 1, W 2, W 3.

4, C 5, 07, M3,Mi,
W 1, W 2, W 3.

RV, VII. 33. 8.

I *T« I 3.N4HI

eft I

: I dl'UUlf^ft:

cf^TT

i w in »

I

3. RV. X. 120. 6; AV. 20. 107. i).

3. Quoted by SRV. X. 120. 8. p. IV.
399.

^. N. 4. 22, 23.
v. gTOft 0 7.
«i. RV. X. 64. 5.

*. Wfor pr^r C 4, C 5, C 7, M 3, Mi,
W 1, \V 2, W 3. & SRV. X. 64.
5. p. IV.. 194.

«. Quoted SRV. loo. cit.

1, 02, 03,
06, M 1,M 4,8; Roth.

<<. RV. I. 12. 9; SV. 2. I9G ; VS. 6.
23.

: 0 2.

I. The quotation is untraoed.
Durga attributes it to the devatti'
stalvavidah i. e. persons who
know the reality of deity.

t. RV. X. 72. 4.

fe (d1^^ rfr I

II p.3 II

I 3TT*T

[ vft% ]

I cT^TT

II H'4 II

I <%< \

I

wrolf arar:

II

«FT

I fT^T ffrt

11 R^ n

1. Quoted by SRV. X. 72. 4. p. IV.

225.

*. Cf.BD. IV. 18.

^. 11 V. I. 94, 15.

V. <rer*Tt C 4, C 5, C 7, M 3, Mi,

W 1, W 2, W 3.

5. 3T«TT?Tfecj^ ^ ^> ^ ^» 0 7, M 3,
Mi, AV 1, AV 2, AV 3.

i. g$*w5"ft vrq^ is omitted by j
Lhirga.

». Omitted by BK, 04, 05, 07,
Kn, M 3, Mi, R 8, W 1, W 2,
AV 3.

:. Of. Quoted by SRV. I. 62. 3. p. i.
305.

*. RV. X. 108. 1.

. SWT5 C 4> C 5> c 7» M 3> Mi,
W 1, W 2, W 3 ; SRV. X, 108. 1.
p. IV. 361.

. Quoted by SUV. I. 03. 4. p. i.

312.

. Quoted by SRV. I. 11G. 15. p. i.
519.

. Quoted by SRV. I. 112. 12. p. i.
490; of. also. V. 53. 9. p. ii. 618.

. Durga adds the following:

. RS- 3

[ srr*.

5f5

I 3^T cf

ii

I TOTT

II R^ II

T 3T3T % T^fff^T I

J I cff

5. RV. I. 3. 10; SV. I. 189; VS. 20.
84.

*. Quoted by SRV. I. 3. 10. p. i. 39.

^. EV. 1.3. 12; VS. 20 86.

». ^cfTWTfao C 4, C 5, C 7, M 3,

Mi, W 1, W2, W3.
<*. Quoted by SRV. I. 3. 12. p. i. 40.
*. N. 2. 23.
». RV. VIII. 100. 10.
t. Omitted by BK, C 4, C 5, 07,

Kn, M3, Mi, R8, W 1, W 2,

W3.

Quoted by SRV. VIII. 100. 10.
p. iii. 589.

RV. VIII. 100. 11.

: SRV- vni- 10°- !!• P-

iii. 590.

C 4, 05, 07, M 3, Mi,
W 1, W 3.

Quoted by SRV. loc, cib,

m-

5 I

^TT

: i m^r sr *rar i

il ^ II

T« nr i
J i ^^

Roth
^. AB. VII. 11. 2 ; GB. IT. 1. 10 ;

Sad. B. IV. 6; cf. KB. III. 1. KS.

XII. 8: q\ rgfi <?T<foTT*ft ^fTgJf

%qiTTTT *TT ^T^T I Schroeder's ed.

vol. i. p. 170.
^ Durga reads : ^
V. VS. 34. 8;cf. AV. 7.20.2:

, 07, M 3, Mi, Wl,

W 2, W 3,

II

f C.7.

». RV. II. 32. 4; AV. 7.48.1.
<5. AB. VII. 11. 3; GB. II. 1. 10;

Sad. B. IV. 6; cf. KB. III. 1. KS.

XII. 8:

vol. i. p. 170.

: I Schroeder's ed.

^ C 5» C 7> M ^ Mi»
W 1, W 2, W 3.

. RV. II. 32, 6; AV. 7. 46. J; VS.
34. 10.

??.

3 o o .

i 'j^sra i ^3^1: ^^TTJ ^TETRTJ I
I *n r^r ^TRTOfSr ^nsr i ^r^rr ?j ST^TT i
^ I srsrf ^ ^tfif fr^t ?r: i

«n i

07TT VTcTTrT II ^ II

?TT

?r« r f

ti ^^ u

5R»f f^^ I

II \% 11

n n

1. ^g^: ^^mgr: is omitted by
Durga.

M 3, Mi, W 1, W 2, W 3 ;

t ^ ^»
Roth.

T is omitted by

Durga.
V. oTHC 4, 0 5, M 3, Mi, \1,

4,C5,C7 M3,Mi,Wl,
W 2, W 3.

» omitted

by Durga.

gf ^ C 1, C 2, C 3, C 6, M 1, M4,

S ; Roth & S'ivadatta. •

MS. IV. 12. 6. Of. AV. 7. 47. 1 \

r

N. 10. 19.

RV. X. 10. 14; cf. AV. 18. 1. 16.

S'iva.

N. 5. 13.

: stltff

I ^5TTcf: ^fSTT^f^* I
S^T^TTcTT I cT^IT

I cf^TT

I) ^ II

: f4

*. RV. X. 95. 10.

*. N.I. 13, 14.
V. RV. V. 84. 1.

<*e Omitted by BK, 04, 06, 07,
Kn, M 3, Mi, R 8, W 1, W 2,
W3.
26

$. RV. X. 86. 11; AV. 20. 126. 11.
». srrot M 3, W 2.

RV. X. 86. 12; AV. 20. 126. 12.

fcq^afd is given as a variant by
Durga.

i sr*Tcft ^?ft i
*?:. i srs

s ^33:1 SIN

\\

- ^rg^rr
I C^T:

I cT^TT Q^TT VT^ H U\ II

? ?H f<Rf 1 fis

IT? ^ "Rlfif J II

. RV. I. 164 41; cf. AV, 9. 10. 21.
1.164, 41. p. i.

715.
^. Quoted by SRV. loc. cit.

V. EV.I. 164.42;AV. 9. 10. 22; 13.
i. 42.

M. Quoted by SRV. I. 164. 42, p. i.

716.

$. N. 2. 5.
». RV. I. 164. 28; of. AV. 9. 10, 6.

AV 2.
W 2; Off^T^To C 1,

02,03, 06, Ml, M4,S; 04,
0 5, W 1, W 3, and Roth.

^TT

: i

IT

ft Tig ?H%T ^g l5*itof n

^TT

HT

i

1. RV. I. 164. 26; AV. 7. 73. 7; 9.
10.4.

04, 05, 07, M3, fc;4|
'1, W 2, W 3.

(. RV. 1.164. 40; AV. 7, 73. 11; 9.
10.20.

715; dc Roth.

Quoted by SRV. loc. cit.

27; AV. 7. 73, 8; 9.

Quoted by SRV. X. 59. 7. p. iy,

RV. X. G3. 16.

N. 2. 18.

3RNT

ft TOff

« I

STRTT i [

t I ] "

n ^ n

1. RV. IV. 30. 10.

*. The passage SR:
is omitted by Durga.

*. BV. IV. 30. 11.

V. N. 8. 7.

S'ivadatta.
: C 7, M 3.
it. RV.V.41. 19.
c. Omitted by BK, C 4, C 5, 07,

Kn, M 3, Mi, R 8, W 1, W 2,

3;

is added on the margin in C 7.

*. ^Nn C 7.

^o. Quoted by SRV. X. 64. 10. p. iv,
195.

11. Cf. SRV. V. 41. 19. p. ii. 582.

«*. Omitted by BK, C 4, 05, 07,
Kn, M3, Mi, R 8, W 1, W2,
W3.

5 3

t II

1. RV. V. 56. 8.

*. Omitted by BK, C 4, C 5, C 7, Kn,
M 3, Mi, E 8, W 1, W 2, W 3.

\. «rnpmr: o 4, o 5; 07, M 3, Mi,

W 1, W 2, W 3.

V. Small figure within brackets re-
presents the corresponding section
of the eleventh chapter of the

I) ^ i!

fMi ^T^T: I

1. Cf. S'B, IV. 1. 5. 16.

3. Cf. BD. VII. 126; Quoted by
SRV. I. 92. 1; 112. 1; 181. 4;
184. 3; X. 106. 5. pp. i. 416, 486,
764, 771; IV. 354.

\. Quoted by SRV. I. 89. 3. p. i.
396.

M 3.
. The quotation is not traced.

S'ivadatta adds the following
passage after oMK^rfll as the text
in some of the MSS., which have
however not been specified.

^•5*^ "I

cGZiszi Roth.
RV. I. 181. 4.

f^f

f^f ^1: f:

J I "; <4>jiHi»ti ^T«u <4 r«-«< i I

[ f^& ]

[ j

II ^ II

SRV. I. 181. 4. p. i. 764.

RV. loc, cit.
^. Quoted by SRV. loo. rife.
V. RV. I. 22. 1.
<t RV. V. 77. 2.

*. RV, I. 92. 13; SV. 2. 1081; VS.
34, 33.

». Omitted by BK, C 4, C 5, 07,
Xn, W 3, Mi, R8, Wl, W2,
W3.

<:. Omitted by BK, C 4, C 5, C 7,
Kn, 3VI 3, Mi, R 8, W 1, W 2,
W 3; and SRV. 1.92. 13. p. i.

415.

*>. Quoted by SRV, loc. cit,

SIT

sn d

untt: \\

: t

li vs II

3TT

I cf^IT

II ^ II

^. EV. I. 92. 1; SV. 2. 1105.

^. Quoted by SRV. I. 2. 6; III. 58.

9. pp. i. 32; ii. 328.
^. RV. X. 34. 5.
». Quoted by SRV. I. 92. 1. p. i.

410.

H. RV. X. 85. 20; cf. AV. 14. 1. 61.
*. §*Tfc3 M 3.
». Of. AB. IV. 7. 1; cf. KB. XVIII.

L

RV. X. 86. 13; AV. 20. 126. 13.

Omitted by BK, C 4, C 5, 07,
Kn, M 3, Mi, R 8, W 1, W 2,
W 3. & SRV. X. 86. 13. p. IV.

269.

The entire passage

is quoted by
SRV. loc. cit. The intervening
words ^STO-.^Sin^*^ Wf are
omitted.

11 ^ 11

srr

: i *nr

]'°

n U n

1. RV. X. 17. 2,

^. ajc^]tf«j C 1, C 2, C 3, C 6, Ml,
M 4, S; Roth & S'ivadatta.

V Cf. BD. VII. 7.
V. Cf. op. cit. VI. 162, 163.
M. Cf. op. cit. VII. 1.
*. Cf. op. cit. VII. 3, 4.
19. Cf. op. cit. VII. 6.
4. Cf. op. cit. VII. 2.
27

^. RV. X. 17. 1; AV. 3. 31. 5; 18. 1.

53.

30. Omitted by BK, C 4, 05, 07,
Kn, M3, Mi, R 8, W 1, W 2,
W3.

11. N. 10. 31.

«. RV. V. 81. 2; VS. 12.3.

2.

3; og^ C 4, 05,

C 7, Mi, W 1, W 2, W 3.

w I cTOT

i*i I r^ I

i

n

[ err ]

^. TS. V. 5. 22. 1.
:>. YS. 24. 1—40.

Of. Vasistha Dh. Sut. XVIII. 17,
18;

Cf. also Karka on Paraskara grbya
su. I. 4:

^T:— -?TOT

Cf. Vis'varupacarya in his Bala-
kridd on Yajfiavalkya I. 56:

r TTJTT

Cf. KS. XXII. 7:

VS. 24. 35; TS. V. 5. 18. 1.
VS. 24. 1—40.

3.

N. 3. 16.

RV. VIII. 41. 2; VS. 34. 35; cf.
AV. 3. 16. 2.

Roth.

Cf. KB. VI. 13:

i

cf. S'B. I. 7. 4. 6:

Cf. GB. n. i. 2:
^JTf^r I

Omitted by BE, C 4, C 5, € 7,
Kn, M 3, Mi, R 8, W 1, W 2,
W3.

Omitted by Roth.

n w H

ftohr g n

.^ H •=<

I J

II ^ II

n

1. Cf. PMbh. vol. II. p. 8G:

*. Cf. BD. VII. 128. (B).

^. RV. I. 50. 1; AV. 13. 2. 16; 20.
47. 13; SV. 1. 31; VS. 7. 41; 8. 41;
33. 31.

V. Cf. SRV. I. 50. 1. p. i. 248:

. Omitted by BK, C 4, C 5, C 7,
Kn, M 3, Mi, R 8, W 1, W 2,
W 3.

. RV. I. 115. 1; AV. 13. 2. 35; 20.
137. 14.

. Omitted by BK, C 4, C 5, C 7,
Kn, M 3, Mi, R 8, W 1, W 2,
W3.

. Cf. BD. ii. 63.
;. RV,VI, 58. 1;SV.1.73.

: <?K<n3r

i ^r «ft

VU ft

i [

i ]

[ qr^ ]

qtg^ f^ q^ »r ^sprar ^r i ql^r^; qr|: ^r?cr ^ ^r I q^TTJ

T I W*4r SFreftfa 4! II ^ II

II ^° II

KV. VI. 49. 8; VS. 34. 42.

STTO^T^^ C l> C 2> ° 3> C 6»

M 4, S; Roth & S'ivadatta.

Cf. BD. ii. 69.

BV, I. 22. 17; AV. 7. 26. 4.

Omitted by BK, C 4, C 5, C 7,

Kn, M 3, Mi, R 8, W 1, W 2,

W3.

Cf. BD. ii. 64.

C 1, C 2, C 3, C 6, M 4,
SRV. I. 22. 17. p. i. 120.

>. Omitted by SRV. loo. cit. For
the reading of the longer recen-
sion, see note <:.

SRV. loc. cit.

r: C 4, C 5, C 7, M 3, Mi,
W 1, W 2, W 3.

^. The passage: f^rcujflf ^r^ cir ••••••

SR^ffrfa WT is quoted by SRV.
loc. cit.

*. N. 7. 21.

<. RV. VIII. 68. 4; SV. 1. 364
Roth.

^ V. ]

: I

wr rr^ n R^ n

fai

i sr^rfr

n

1. N. 10. 3.

*. BV. I. 50. 6; AV. 13. 2. 21 ; 20.
47. 18; VS. 33, 32.

M 3.

V. ^T 01, C2,C3, C6,M4,S;
& S'ivadatta.

The passage

qj^ft is omitted in W 2; but added

on the margin.

Cf. SBV. I. 50. 6. p. i. 250:

»." RV. I. 50. 6.

<. RV. I. 50. 7; AV. 13. 2. 22; 20.

47. 19.

^. %fa C 4. C 5, C 7, M 3, Mi, W 1,
W 2, W 3.

lo. RV. I. 50. 6.

«. RV. I. 50. 5; AV. 13. 2. 20; 20,

47. 17,

II ?& II

m vw II

.0

]*

II ^ 11

fihrf

3T

\vm sim =32

— — { J»Tr*

is omit ted by

II

Durga.

omitted by BK,
C 4, C 5, C 7, Kn, M 3, Mi, R 8,
W 1, W 2, W 3. .

Omitted by C 1, 02, 03,06,
M 1, M 4, R 2, R 3, R 5, S.

V. °fto W 2.
^. RV. I. 50. 6,
$c Cf. BD. ii. 65:

ftw f^^^r ^ftnf ^j:

. Omitted by BK, 04, 05, 07,
Kii, M3, Mi, R8, W 1, W 2,
W 3.

.

RV. X. 136.1.

^. Omitted by BK, 04, C 5, C 7,
Kn, M 3, Mi, R 8, W 1, W 2,

W3.

jo. Cf. BD. i. 94; ii, 65.

11. aroWcJl, C2,C3, Co, Ml,

M 4, R2, RLJ R 5, S.

«. RV. I. 164. 44; AV. 9. 10. 26.

: <jp:r=f

qr?

: II

%$ ^r-

n R^» n

3. The whole passage 5fq-:

is quoted by SRV. I. 164. 44. p.

i. 716.
^. Cf. BD. ii. 67.

V *^N| Roth-
». RV. X. 86. 21; AV. 20. 126. 21.
<*. Omitted by W 2.
*. fT^T% Roth & SRV. X 86. 21.
p.iv. 271.

The passage gsr^nf^--.^^ <J5f:
is quoted by SRV. loo. cit.

N. 10. 19.
RV. X. 135. 1.

M 3;
is omitted by Durga.

AV. 11. 4. 21.

fpt w fttepr:
sterar 5 4VPt:

n

«

eflf?:«fli i

J i

i sr i
i

n ^o 11

qr^rert

: ftrlr^f

1. KV. X. 65. 13.

*. Cf. SRV. X. 65. 13. p. iv. 201:

. RV. X. 60. 3. Durgca remarks:

V. ^ is omitted & added between
and : in M 3.

N. 1. 13, 14; cf. 9. 31; 11. 36.
RV. 1. 108. 10.

. N. 2. 10,

. RV. IX. 73. 3.
. srr^nrasT: C 7. M 3.

. Omitted by BK, 04, C 5, C 7,
Kn, M3, Mi, R 8, W 1, ,W 2,
W 3.

. Qmitted by Rotb.

2.

1

^ i

^mfir

T^RfT

: i [

i

: i

N. 12. 29.
N. 12. 30.
loo. oit.

RV. VI. 50. H; VS. 34.53.
C 4, C 5, C 7,

M 3,

Mi, W 15 W 2, AV 3.

N. 11. 18.

°H?ITT^ M 3.

Of. BD. iii. 121.
EV. I. 80. 16.

QQ

3-

1 13

: n

C 4,

05, 07, M3, Mi, W 1, W 2,
W3.

. N. 2. 13.

. 11 V. II. 27. 1; VS. 34. 54.

. osnarrfapq: C 6, C 7; S'ivadatta,

. Omitted by BK, 04, 05, 07,
Kn, M 3, Mi, R 8, W 1, W 2,
W3.

R

TT^cf I rT

• I

l^fr 11

: 11

?. N. 10, 26.

*. OT^T ^ |A Roth.

^. VS. 34. 55.

V. ** C 4, C 5, 0 7, M 3, Mi, W 1,
W 2, W 3.

<*. Cf. AV. 10. 8. 9. The accent of
this stanza marked by Roth and S'iya-
datta differs from that of the AY.

l, 02, 03, 06, Ml,

M 4. S; Roth & S'ivadatta.

». W^qnOl, C 2, 03, 06, Ml,
M 4, S; Roth <fe S'ivadatta.

<:. aiteftfa 0 4, 0 5, 0 7, M 3, Mi,

W 1, W 2, AV 3.
*.. N. 7. 15.
0. RV. I, 89, 2; VS. 25, 15.

H ^^ H

SIT *fa I

: n

: i

H y<> n

: II

I n*ji«*i*a i

f frT

. Omittad by BK, 04, 05, 07,
Kn, M 3, Mi, R 8, W 1, W 2,
W3.

^. Quoted by SBV. 1.89. 2. p. i.
395.

V. KV. I. 3. 7; VS. 7. 33; 33. 47.

<«. *fN C4,€5>C7IM3>MS>W1>
W 2, W 3.

^. Of. BD. ii. 128, 132, 133. -

». The term f^rfeifH is used in
BD. iii. 43.

t. Of. SRV. I, 3. 7. p. i. 38.
^ KV. VIII. 29.
V». W>«...3tfe3fT: is placed after

«nfw^%^ia C 4, 05, .07,
M 3, Mi, W 1, W 2, W 3; is
omitted by Durga.

^r?T: ^nf^TT: is *^B seer of RV.
X. 106.

Of. BD. VIII. 18; of. Sarvanu.

. RV. III. 38.

RV. 1. 164.. 50; X. 90. 16; AV. J.

5. 1; VS. 31. 16.

. Quoted by SRV. I. 164. 50. p. i.
719.

, Of. AB. L 16. 36, 38-40; TS. V. 7.

26. i: s t

ii y^ 11

H y^ u

C 1, C 2, C 3, C 6, M 3,
Mi, R 2, R 3, R 5, S.

Roth.
arspK Durga & S'ivadatta.

Of. TS. i. 4. 44. 2; cf. AV. 7. 97. 4:

: I

Cf.VS,8. 18:

. ^j Roth.

. RV. VII. 39, 3.

is omitted in H 3, but is

added on the margin; also omitted
by Durga.

S. «* M 3,
}o. N. 2. 28.
11. RV. VII. 38. 7; VS. 9. 16; 21. 10.

5ft

:

I 37:

jn*

3T

II

n

1. os^r^ 04, 05, 07, M 3, Mi,
W 1, W 2, W 3.

. M 3.

RV. V. 46. 7; AV. 7. 49. 1.
Omitted by BE, C 4, 0 5, 0 7,

Kn, M 3, Mi, R 8, W 1, W 2,
W3.

M 3.

. RV. V. 46. 8.

. Quoted by SRV. V. 46. 8.p.u.
602.

5T€nfrT!| ^

I) J

ffo cC«TrT «M^«gTiTT^r ^ HTTH^ II

9. Small figure within brackets represents the corresponding section of
the twelfth chapter of the Nirukta.

SfsfaTT 31 frT4;rJfT*T

vidi<4i» i 'Eusfinfa' n

^4| 113^^

f^ *>. r>

srftr 3rr ST

? ft ^

MS. Wilson 475 dated Samvat
1443 (=1387 A. D.), which gives
Durga's cornm. on oh. 7-12 of the
fiirukta, does not contain the
paria'ista. Another MS. ( Mill.
142.) of Durga's comm. on both
parts of the Nirukta ends \vith
ch. 12th which is finished on f.
123. (355). The colophon is as
follows: sic. ^fffT3iT?'4: This MS.
is dated 1839 A. D. 4 does not
contain the paris'isfa.

The 13th ch. is written continu-
ously: || ?ft ^ |1 & g^in etc.
in M 1; with simply & in M 4,
C 2; with IK || in C 6 and S. C 1
is incomplete; and C 3 separates

the 13th oh, from the previous
part; the numbering of the leaves
which contain the 13th is from
the beginning of the MS3. of the
shorter recension, M 3, C 5,
W 2 and Mi, write the 13th ch.
continuously, with sft or ^» at the
beginning. C 4 separates the

isth & begins ^?nft

separates & begins: «ft

: II; W 3 separates & begins;

II.

Mi; Roth.
V. EV. II. 1. 1.
<*. RV. II. 28. 6.
*. RV. VIII. 59. 5.
». °£. C 3.

\ HJ

: it

ft

t I 5^3 ^3 i

: n y II

II

sroft

i, C 3, C 4.

RV. X. 86. 22,

Identical with the explanation
given :n N. 1. 20.

Quoted SRV. X, 8G. 22. p. iv.
271.

RV. X. 86. 1.

Quoted in N. 1. 4. to illustrate
the use of the particle na.

. 05;

M 1. M 3.

3.

i J omitted by C 4.
30. Omitted by Durga.
11. RV. X. 106. 6.
1*. SRV. X 106. 6. p. iv. 354.
*r M 3, Mi,

2,

t M 3, Mi, W 2, C 4, C 5.

. This entire section together with
6th 7th and 8th is omitted by
the Commentary attributed to
Durga.

II ^ I!

I tff<f gjrewhft S

Sft

ii

der

TT^T

I fir«rr

STF
i

ftfif

n

1. RV. IX. 58. 1.
«. SRV. IX. 58. 1. p. iii. 664.
\. RV. IV. 58. 3. *

V. q$. C 3. of. SRV. IV. 58. 3.
p. ii. 492.

*1. Vl«fa. 0 3.

». Cf. Gopatha Brah. I. 2. 16.
It appears that the passage in
the Nirukta is an adaptation
of the Brahmana. ^
The stanza is quoted by Patailjali
in the introductory part of the
Mahabfidsya and is interpreted
with reference to grammar i. e. 4,
horns Are the four parts of speech,
29

noun, verb, preposition <fc particle;
3 feet are the 3 tenses; seven
hands are the seven oases and
so on.

Cf. S'abara on MimaMsa, I. 2, 46*
Cf. also Kumarila in his Tantra,'
vdrlika on the same sutra.

;. AV. 4. 14. 4; VS. 17. 68.

F* 1SP3 W 2, C 5; C 4 reads
a $f being added on

the

The comment attributed to
Du u regumed Qn fche

from e'to,

11, RV, I. 164.

fffr

ug«rnH; i

ell

Cf. S'B. IV. 1. 3. 15, 16.
3, W 2, Mi, C 4.
M3.

>f 3, 03;
Mi, 04; ^Rfefnre M 1, M 4,
02, 05, C6, W 1, W2, W 3;
B, B. and Gune in the Bhand.
comin. vol. p. 50.

Cf. PMbh. i. 1. 1. p. i. 3.

Cf. MS. I. 11. 5. Alsocf.KS.
XIV. 5, wherQ also this quotation
ocoo ,s with small variants,

BV. 1. 164. 30.

3Tfafr<w C 3.
KB. 6. 12.

r: Mi, W 2, C 4, C 5,
^ M 3, W 2, C 4, C 5.

MS, Mi, W 2, 04, 05.

M3,AV2,C3,C4, C5;
^f^'JTR'to Mi;

Ml;

: is another variant given

in £.

• \ «f 3

I^T 555

: i s

1, C3; mrtK4,.C.S, I

CO, W 1, W3; Roth.

^. tn^TTSrt M 3, Mi, W 2, C 4, C 5. '

\. trffeft C 3.

V. Cf. N. 1. 20; 2, 4.

^. Cf. BD. VIII. 129. srsrciQFRT
| Cf. also ^S33 on

. N. 1. 1C.

Vi. SRV.X. 71..8. p. iv. 222.

K. lloth does not repeat

which should ba done as the e.vi-
deuoe of Mss. shows. Mss. of
both recensions without any ex-
ception repeat anubhavati which
is a sure indication that the
chapter is concluded.

t\. M 4, has the colophon : sio. || $H^
^^ «ini: II; C 2^3 the colophon:

».

C. Cf. Kumar ila Bhatta, Tantra-
varlika. Benares ed. p. 132. or
I. 3. 7.

EV.X.71, 8.

is missing in M 1,
added on the margin in a diffe-
rent handwriting.

: II ^ II ^^T *Rf3 II

S <fc C 6, have the Colophon :
sic. II %fo Or^fe ^rf^^ *3*t-
t^TTT: II; Mss. of the shorter re-
cension have the following colo-
phon : | 1^ | jjw: qT^: | M 3 ; C 5,
W 2, W 3; || ^ || ^

^: II C 4, W 1 • sic.
5T«TH: TF^.' II

In the introduction to his com-
mentary on the Rgve'da, Sayana
describes the Nirukta as foil ws :

This shows that by the
time of Sayana, the 13th section
was regarded as an integral
part of the Nirukta. That this
was Sayana's genuine belief is |
further supported by his frequent
quotations from these sections.

Madhusudaua SarasvatI ( C.
1560 A. D.) writes in his com. on
the Mahimnastotra, s'loka 7 WiR'cTT

A summary of the thirteen
sections is added as * follows: —

M 4, C 2, C 6, S. 02 include
this summary in that of the
following 37 sections given at the
end of the last section of the
next chapter. Although accord-
ing to the colophon 'of C 2 the
13th oh. conies to an end, yet no
summany of its contents is made.
This shows that, in reality, the
13th ch. is not ended.
M 1 begins with ^ but it does
not begin every ch, with &. M i

begins with ^», and every oh. is
commenced with 3fr. The text is
not written continuously but is
separated from the previous part
in C 6.

See N. 7-12. chapters.
See N. 13. 1-13.
Fragment of RY. I. 115. 1.

qjSsfT M 3, C 5, Seo. Bib. lad.
IV. 368.
Cf. N. 7. 18.

Bib. Ind.

M 1, M 4, C 2, C 3, 0 6,
SjE. B. Bib. Ind.
o,. RV. I. 164. 46.

lo. tf^r C 3.

«. RV. III. 26. 7.

«. ARS. 1. 9;TB. 2. 8. 8. 1; TA. 9.
10. 6; TU. 3. 10. 6;Nrp. U. 2.4.

M. \\ IS II 3 IIM 1; || W M C 2, C 3;
II 1 || M 4, C 6, S; (I ^ || of the
second pada M 3, 04, C 5, W 1,
W 3; W 2 places the figure
II W || although the words ^ft
JT*W *T!^: are written after the
13th section. Mi has the figure
I1 1 1I IV M. This will indicate the
method used by various Mss. in
numbering the following sections.
B. See Bib, Ind. IV. 368.

fin

1. sni^r: M 1, M 4, C 2, C 6, W 1,

S. cf. SV. See. Bib. Ind. loc. oit.
^. ^TOWTMl, M4, 02, 06,8.

Both, B; ^qmT^ C 3, see Bib,

Ind. loc. cit.
^. ARS. I. 9; TB. 2. 8. 8. 1; TA. 9.

10. 6; TU. 3. 10. 6; Nrp. U. 2. 4.

v. ssrnr nr^m etc, B.

L.

^. I) ^ n M 4, C 6, S; U ^ I) of the
second pada M 3, C 4, C 5, W 1,
W3; || ^ || ^HllMi, || ^^|| M 1,
C 2, C 3; W 2.

». EV.I. 164. 31; X. 177. 3.

^. Missing in the text but added
on the margin in a different
handwriting in M 1.

:* n

n i% 5 n

J 1

fir^rr

Rofch. see Bib. Ind.
IV. 370.

f%nciT3f^ M 1, Roth, see Bib.
Ind. loc. cit.

1UII M 4, C 6, S; || ^|| of the
second pada, M 3, C 4, C 5, W 1,
W 3; IU II 1* II Mi; j| K \\ M 1,
C 2, C 3; W 2.

Cf. Manu. I. 75.

Cf. Bh, Glta. VIII. 1C-19.

Omitted by M 1.

Cf. Bh. Gila. VIII, 17; of. Manu

i. 73;cf. BD. VIII. 98.

|| v II M 4, C 6, S; || « || of the
second pada M 3, C 4, C 5, W 1,

W 3; ||*|i !* II Mi;
C 2, C 3; W 2.

M

i ^nzr 5n?T TO

gnn? cnn^ I

I

I WJTT :<r^r: ^r^r i
I ^Rfr^n^J I ^TJ srrar i ^rrs^T1 1

J

i cTr^r^t
vreflr i ^=gr~r^rT TJ i

' n

sns fq

^f'

M 3, C 4, C 5, W l,
W 2, W 3, Mi
. See Bib, Ind. IV. 372.
. || ^ || M 4, C 6, S; || ^ || of the
second pada M 3, 0 4, C 5, W 1,
W 3- || <* || ^H II Mi; II 1M || M 1,
C 2, C 3; W 2.

Bib. Ind. loc. cit.

3, Mi, W1,-W2,
C 4; o^renjH^ C 5.
^. Of. AB. ii. 5. 5; iii, 3. 13. see

Bib. Iiid. IV. 373.

».. IPR^^ M 1, M 4, G 2, C 3,
C G, S, R. see Bib, lad. IV. 373, .

Cf. the Garbhopanisat. 4.

Untraced.

^^^T. M 1. M 4, C 2, C 3, C 6,

S, R. B.

The passage:

is almost identical with
the Garbhopanisat. 2-4.

|| ^ (l M 4, C 6, S; || * || of the
second pada M 3, C 4, C 5, W 1,
W 3; || * || « n Mi, il n II M 1,
C 2, C 3; W 2.

*raurrat
i s^TT^TT^fr fit^r 1 T™*

sr?rf

rf r frn*T?R'vr^a' i m^rr^ i

srr

sr^rc

M 1, C 2, C 3, C G.

M3, Mi, 04, C5.W1,

v.

H 3, Mi, C 4, C 5, W 1,
W 2; see Bib. Iiul. IV. 375.

ocfrfr^vrT^T0 ^Il> M 4, C 2, C 3,
C 6, S; I«.

*V r- _.___.... Af '1 AfJ "\V 1

W 2, W 3, C 4, C 5,

|| q. || M 4, C 6, S: || o, I) of the
second pada M 3, C 4, C 5, W 1, j
W 3; || vs I) Ro || Mi; II Ro u M 1,
C 2, 0 3; W 2,

o. rf^r ^T^r is omitted by M 3, Mi,
W1,W2W3C4C5.

M 4, C 6,

of the

second pada M 3, C 4, C 5, W 1,

W3; immilMi; IRHI M 1,

C 2, G 3; W 2.

|| o. || M 4, C 6, S; || ^ || of tha

second pada M 3, C 4, C 5, W 3;

II ^ II ^ II Mi; || ^ II M 1, C 2,

C 3; W 2. The ^ft fgrrfcr: g^:

II ^ II ^ II W 1.

r,Y. X. 82. 7; VS. 17. 31; TS.

4. 6. 2. 2; Ks, 18. 1; Ms. 2. 10

3; 135. 1.

I f fir: I ^/S: I ftg: i ?g: I ^^: I

Ah

i.

3, Mi, c 4, c 5, w i,

W3.

: C 5, C 4, W 2; 3^: M 1,
M4, C2, C 3, 06, S; R. ree
Bib. Ind. IV. 380.

: M'3.
ft

^. I) ^o || M 4, C 6, S; II 1* li of the
second pada M 3, C 4, C 5, W 3;
II *o || ^ II Mi; II ^ || Ml, C 2,
C 3; W 2--|| 3 || of the third pada
Wl.

v». Cf. Ngh. synonym of day. I. 9;
synonym of sacrifice III. 17.

«. Ngh. III. 17.

^. Synonym of wise, Ngh. III. 15;
synonym of sacrifice, Ngh. III. 17.

1o. Synonym of wise, Ngb. III. 15.
W. Synonym of earth, Ngh. I. 1.
«. Ngh. V. 5.

. Synonym of water, Ngh. I. 12.

. Synonym of atmosphere, Ngh. I.
3; of water, I 12; terrestrial
deities, V. 3.

. Synonym of water, Ngh. I. 12;
of great, III. 3.

. Synonym of atmosphere, Ngh. I.
3; of quarter, I. 6; of water, 1. 12.

. Synonym of water, Ngh. I 12; of
food, II. 7; of wealth II. 10.

S. Synpnym of water, Ngh. I, 12;
of happiness, III. 6,

. Synonym of water, Ngh. I. 12; of
battle, II. 17; of house, III. 4.

. Synonym of wealth, Ngh. II. 10;
of truth, III. 10.

. Synonym of water, Ngh. I. 12;
of house, III. 4.

. See note 1^. Omitted by M 3S C 4,
C 5, W 1, W 2, W 3.

. Synonym of water, Ngh. I. 12; of
wealth, II. 10.

. vi=*v. **. J

: '

font* i ft* i if

ifar: I fa^: I ante; I

1 5fcfar

I ^4% I

: i «$« i «twf i $Mi : i i i

8 4SJ : I f erf: I 3^ I ^ I ftn* I *W I

1 9rkrffca i vOM^r i M«^ 4 i

n

3. Synonym of water, Ngh. I. 12.

*. H^B. seel.

^. Synonym of atmosphere, Ngh. 1. 3;

of water, 1. 12; terrestrial diety, V.2.
». Synonym of water Ngb, I. 12; of

action, II. 1.
^j. Synonym of water, Ngh. I. 12;

of pure, IV. 2.
4% Synonym of gold, Ngh. 1.2; of

water, I. 12.
\». Synonym of water, Ngh. I. 12;

of sacrifice. III, 17; atmospheric

deity, V. 4.
<. Synonym of water, Ngh. I. 12;

of celestial deity, V. 5.
^. Synonym of water, Ngh. I. 12; of

strength, II. 9.

10. Synonym of atmosphere, Ngh. I.
3; of near, II. 16.

11. Synonym of atmosphere, Ngh.
1.3.

W. Synonym atmosphere, Ngh. I. 3;

of quarter, 1.6; of water, Ngh.

I. 13.

H. Synonym of water, Ngh. I. 12.
IV. Of. Ngh. I. Ij synonym of at-

mosphere, I. 2; terrestrial deity,
30

V. 1; atmospheric deity T. 4$
celestial deity V. 5.
Synonym of earth, Ngh. I. 1; of
atmosphere, I. 3.

. B. and Bib. Ind. see M.

M 3, C 4, C 5, W 1, W 2,
W 3, see 11.

Synonym o£ flame, Ngh. I. 17.
Synonym of flame, Ngh. 1. 17; of
water, I. 12.
Of. Ngh. I. 13.

Omitted by =g. 9. -3. Mss., see
Bib. Ind. IV. 381. $v$; R.
synonym of night, Ngh. I. 7.
Synonym of water, Ngh. 1. 12jof
food, II. 7; of wealth, II. 10.
. Bib. Ind.

M 3, 0 4, 0 5;
2, Mi; see
Bib. Ind, IV. 381.
|| 11 || M 4, 0 6, S; H 11 II of tho
second pada M 3, 04, C 6, W 3;
II 11 II W II Mi; || 3V II M 1, C 2,
0 3; W 2; || 3 H of the third pad*
Wl.
BV. IX, 96. 6.

II V^ It

i or»r

i ftsrntr

sI^TT

This is the reading of the Mss.
of the shorter recension; those of
the longer recension read the text
as follows:

rftfcram

l

|| ^^ U M 4, C 6, S; || « || of the
second pada M 3, C 4, 05, W 3;
II « U ^ II Mi; |R1 M M 1, C 2,
C 3; W 2; || ^ U of the third pada
Wl.

KV. IX. 96. 6; VS. 37. 7. TA. 10.
10.4.

V.

Bib.

Ind. IV. 383.

til.

ro loo. cit.

. Bib. Ind. IV. 334; B.
*• «%!%. Bib. lad. loft, oil

i ]

?Jh ^

«lli«i^lTTfTS 5JTJT*nTT»TT

: f=pr:

1. 5% is omitted by Roth.

^. H H || M 4, C 6, S ; || ^ || of the
2nd pad* M 3, C 4, C 5, W 3 -
llUlimi Mi; u^llMl,C2,
C 3; W 2 ; II V II of the 3rd pada
Wl,

^. RV. IX. 97. 34.

V. fliqfa is omiited M 3, 04, 05,

Mi, W 1, W 2, W 3.

. H i« || M 4, C 6, S ; || IV II of the
2nd pada. M 3, 04, 05, W 3;
|| iv || Ris || Mi; || ^ || M 1, 0 2,
C 3, W 2; || ^ || of the 3rd pada.
Wl.

. RV. IX. 97. 35.

. *RTT**P 3f. ?T.
IV. 386.

C 4, C 5.

. *«e Bib, Iiid.
omitted by M 3,

3, 04, C 5, W 1,

W 2, W 3, Mi; Bib, Ind.

11. II 1MIIM4, 06, S; HIM II of the
2nd pada. M 3, 04, 06, W 3;
II 11 1| ^ || Mi; || *< || M 1, 0 2,
C 3, W 2; H * || of the 3rd pada.
W 1.

tv]

II

I

IT:

u

i ^ra «*< i

u % tt

1. EV. IX. 97. 40.
*. ?Ttf*ffrft. Bib. Ind.

^. || u II M 4, C 6, S ; || u H ol the
2nd p&da M 3, 0 4, C 5, W3;
II tt II ^ II Ml ; II ^ li M 1, 0 2,

C 3, W 2 ; || o II of the 3rd pada.
Wl.

V. BV. IX. 97. 41.

^Q Both ; *. 9. n. See

Mi; || ^o || M 1, C 2,

C 3, W 2; |U II of the 3rd pftd*
Wl.

». BV. X. 55. 5; AV. 9. 27, 9.

M 3, C 4, C 5, Mi;

Bib. Ind. IV. 387.

U V« II M 4j C 6, B ; U *» || of the
2ndp»d». M3, 04, C 5, W3;

W 1, W 2, W 3.

^ || )t || M 4, C 6, S; U te || of the
2nd pada. M 3; C 4, 05, W 3,
II ?< 11 *? U Mi; tt^l || M 1,€ 2,
0 3, W 2; || ^ || of the 3rd p&da
Wl.

lo. BV. I. 164. 15; AV. 9. 36. 16.

f^r: p: ^T Im

TOFT

II

II \\* II

1. See Roth's edition, p. 195.

, the

whole passage is taken from 10.
26.

^. || K || M 4, 06, S ; II n II ^fa
f^ftf : <U<?: M 3, 04; || 1^ || of
the 2nd pada. 05, W 3; ||n II
II 3* II Mi ; || V* II M 1, C 2, C 3,
W 2 ; (Mo || of the 3rd pada.
Wl.

V. BV. I. 164. 16; AV. 9. 25. 16.

<*.&& 3T:M1,M4,C2,C3,-C6,
S; B. <*. 3. 5f. See Bib. Ind. IV.
991.

r. Bib. Ind. IV. 391.
T. loo. cit.

:. |Ro|| M4, 06, 8; m II of the

3rd pada M 3, C 4; II ^o ii ^f^ i

r__r . _ p K TXT o. H a_ ii aa i,
l^^tl*|. Ml"' v «^i *v "j II X° H K"\ II

Mi; HUH Ml, 02, 03, W2;
U BV. I. 164, 36; AV, 9, 28. 7.

M 1, M 4, C S,
C 3, C 6, S; B; ** t£*ftrf**fr
^f. ^. 3T. (see Bib. Ind. IV. 392 );
Bib. Ind. & Bom-

The text preserved in Mas. of
both recensions is corrupt. The
correct reading can however be
restored, for the commentary
relating to soul i, e, the passage
following gWTV«nmi% supplies

evidence for the text proceeding
the same. A comparison of these
two parts shows that the same
words are repeated, except that
%fij?qifif corresponds to rays &
actions, ou&n to the sun and

is used in the latter where-
on 3f3^ is usetl in the former*
From this comparison, it is clear
that the passage should be ?n^-
cH'&QflBfe! « I have adopted tue
reading of the Mss, of the shorter
recension, because it is closer to
the suggested restoration than
the other.

JR^TT

MIMCI

f*r"n

wvrt

ft f^r^pn^ 11

i .

I.I 3;

5.

II ^1 II M 4, C 6, S; U * II of the
3rd pada M 3, C 4, IM II of the
3rd pada, C 5, W 3 ; II ^1 || ^v U
Mi; || tyHi Ml, 02, C 3, W 2;
|| ) || of the 4 th pada, W 1.*.

RV. I. 164. 37; AV. 9. 28. 5. The
Mss. of the longer recension except
M 1 and C 6, add the second
hemistich of the stanza also, i. c.

I Even the first
hemistich is not fully given in
C 6, which -writes only «r fir 3fT-
then adds:

V. The text is corrupt. I have
again adopted the text of the
shorter recension for it alone has
any pretension of being a com-
ment on the vedic quotation. The
passage: q fsnTRTfa...'Wfw "
omitted by all Mss, of the longer
recension.

M 1, M 4, C 2;
C 6, S; R; L.

ft: s^J «rft*^T^Ir. C 4;

^: qft%^n^ M 1, M 4,
C 2, 06, S, R; Bib. Ind; Bom;
L.

II ^|| M4, 06, S; IU || of the
3rd pada M 3, C 4; || ^ li of the
3rd pada 05, W 3; H^tt^l
Mi; II ^|| Ml, 01, C3.W2;
U ^ || of the 4th pada W 1.

RV. I. 164. 38; AV. 9. 28. 6.

jpfHT Bib. Ind. IV. 395, which
is obviously a mistake. THm
be associated with BfRtn only as
is done in the explanation, relat-
ing to soul, and not with the sun.
The editor adopts the same read-
ing in both the parts of the oomm.
which are intended to contrast
each other.

wit

<{ifH-Wi «rr I

^TT

Tf I

1. HUH M4, 06, *S; || VII of the
3rd pada M 3, 04; II ^ II of the
3rd pada 05, W 3; II U II H II i
Mi; || u || M 1, 0 1, C 3, W 2; j
II * || of the 4th pada W 1.

3. BV. X. 120. 1.

*. ftftirTft M 3, 0 4, 0 5, Mi, W 1,

W 2, W 3; Bib. Ind.

V. II 3? II M 4, 0 6, S; || << II of the
3rd pada M 3, 04; II V II of the
3rd pada 0 5, W 3; II ^V II *» II
Mi; || ^ || M 1, 0 1, 0 3, VV 2;
II V || of the 4th pada W 1.

4. BV. I, 84. 16.

\» *^pT^«fW^ft0. ^C« T. ff. sco Bib.
lad. IV. 397.

M 1, M 4, 0 2, 0 6, 4; R,
^. ^. ^T. see op. oit. 398.

^3^r M 3; ^g^ M i, M 4,

02, C6, S; B, ^r. ^. ^. see loc.
oit.

3, W 1, W 2, W 3, 0 4,
0 5, Mi; Bib. Ind.

MS, Wl, W 2, W3,
0 4, 0 5, Mi; Bib. Ind.

«. II ^11 M4, O6, S; lUHof the
3rd pada M 3, 0 4 ; || 4 II of the
3rd pada 05, W 3; || << || of the
4th pada W.I; || ^ || \* || Mi ;
II V II M 1, 0 1, 0 3, W 2.

1*. BV. 1.84. 17.

[8T

«ft

s ftfotfo: §?n

stftfo

: 1 1

y 0 11

si

n

'

1. || H II M 4, C 6, S; || it || of the
3rd pads M 3, 04; IU II of the
3rd pada C 5, W 3 ; || ^ It of the
4fch pada Wl; II H II ^ II Mi;
II ^ || M 1, C 1, C 3, W 2.

*. RV. I. 84. 18.

M 3, 0 4, C 5, W 1, W 2,
W 3, Mi.

V.

4. || ^ || M 4, C 6, 3; II * II o! the
3rd pada MS, 04; || oil of the
3rd pada C 5, W 3, II « II of the
dth pada W 1 ; || ^ || vo II Mi;
U Vo || M 1, C 1, C 3, W 2.

|. RV. I. 84. 19.

is repeated in C 5.

fe^ M 3, w i, W 2,

W 3, Mi, C 4 ;
C5.

II M 4, C 6, S; IK II
: M 3, C 4; |U II of the 3rd
pada 05, W 3; || 4 II of the 4th
pada W 1; II ^ II \rt II Mi; II VI II
M 1, C 1, C 3, W 2.

10. RV. I. 164. 20; AV. 9. 26. 10.

11. Cf.SRV. I. 164. 20. p. i. 704.

13. Omitted by MSS. of the shorter
recension M 3, Mi, W 1, W 2,
W 3, 04, 05.

[ ftw fibro:

i ^ **&

TT

f m^if*^ II ]

5 1 [ %^f ]

I ^J ^fr ^M: I rfct I

V\ II

1, M 4, C 2, C 3, C 6,
07, S;R. Bib. Ind.

%$ M 1, ]\I 4, C 2, C 3, C 6, C 7,
8; 11. Bib. Ind.

M 1, M4, C2, C3.C6, C 7, S;
Bib. Ind.

T. M1.M4, C2.C3,
C6, C7, S;R; Bib. Ind.

1, M 4, C 2, C 3, C 6,
C 7, S; R; f^TR^o Bib. Ind.

|| 1 || of the 4th pada M 3, C 5;
II 1 II W II Mi.
RVKh. VII. 55. 8.

The entire section is omitted by
MSS. of the shorter recension:
M 3, Mi, W 1, W 2, W 3, C 4,
C5.

RV. VIII. 11. 6.

Omitted by M 3, Mi, W 1, W 2,
W 3, G 4, C 5.
31

M4, C2, C3, 06, 07, S; R;
Bib. Ind.

a O**R M 3.

IV. tj^ M 1, M 4, 02, C 3, C 6,
C7, S;Il;Bib. Ind.

V,.

, M 4, 02,0 3, 06,07,

8; R; Bib. Ind.

n. fw^ftr* M i, M 4, c 2, c 3, c 6,

M 1, etc.

. M 1, eto.

Mi, M 3; M 1 eto.
. 34r« M 1 etc.
. KS.XII, l..p. 162.

r:

firfirfcnfrftr *T i

? Itaftftr f^fir I

( ctlrr ) i

i [

ii yy ii

1. RV. IV. 40. 5; VS. 10. 2i; 12. 14.

3. g*H3 ^iss' of tho shorter
recension.

*. TRn?: C 5.

«nSrfer. M i, etc,

«.

H.
n.
IV.

V*.

1, etc.
» M4, etc.

9T3RftfiT C 5; OT^ftT M 1, M 4,
C 2, C 3, C 6, C 7, 8; R; Bib. Ind.

Omitted by M 3, Mi, W 1, W 2,
% 3, C 4,,C 5.

M 1, M 4 etc.

comes after

in M 1, M 4, etc.

5.
M 1, M 4, etc.

M 3, Mi, W 1, W 2, W 3,
04.

ft*fif ftv»m M 1, M 4, etc.;

M 1, M 4, C 2, C 3, C 6, C 7,
S; R; Bib. Ind.

Mi; fttpftTft M 1, etc.

etc.

M 1, M 4,

> eto>

R.

i, M 4,

M 1, M 4, etc.
: M 1, M 4, etc.

M 1, M 4, etc.
. Omitted by M 1, M 4, etc.

. l&fes Mi, C 1, W 1, W 2, W 3;
, M 1, M 4, etc.

. M 1, M 4, etc.
*». ^fi^ra^^Rr «!%:« M 1, M 4, etc.

**. Omitted by M 3, Mi, W 1, W 2,
W3, C4,C 5.

^. *R?f M 1, M 4, etc.

V». vrftftifrm M 1, M 4, etc.

C 5 ;

, Mi; ^9f
M 1, M 4, etc.

Mi ; fHTTJT«r%. M 1,

M 4, etc.

J, M 4, efcc.

[ *f& ]

1 0

HT

II «<l II

ft

ffrT

^f (

ii y^ 11

it

II w n

RV. VII. 59. 12.

Omitted by M 3, Mi, W 1, W 2,

W 3, C 4, C 5.

Omitted by M 3, Mi, W 1, W 2, !

W 3, C 4, C 5.

M 1, M 4, etc.
C T ft<jtl(d M 1,

4,

It.

RV. I. 99. 1.
3.

M 1, M 4, eto.
M 1, M 9, etc.
: Mi.

Mi; ^s^fn^f M 1,
M 4, etc.

lo.

Ml, M 4, C 2, C 3,
C 6, C 7.

Hkii^ii ^ 'SfTW Mi.
sfgf M 3.

The passage within brackets is
omitted by M 2, M 4, C 2, C 3,
C 6, C 7, S; Tl; Bib. Ind.
>. M 1, M 4, etc.

. M 1, M 4, etc.

M 1, M 4, C 2, C 3,
6, C7,S;R;Bib. Ind.

. M 1, M 4, 0 2, etc.
Untraced.

Tlie whole section is omitted by
M3, Mi, C 4, 05,-W 1, W 2,
W3.

. J

ff^nt

SRI

* i

« I

iir cfshrf?<T
i ] ' S

SRT

II yvs 11

\\

3 ^T 3TRT

ia

I) *< ii

II

1. BV.X. 161.4; AV. 3.11. 4; 7.

53. 2; 20. 96. 9.
*. ^n M 1, M 4, C 2, C 3, C 6, C 7,

8; B; Bib. lad.

*. TORfr** M 1, M 4, C 2, C 3,

C 6, C 7, S; B; Bib. Ind.
». MdimM M 1, M 4, C 2, C 3, C 6,

C7, S;B;Bib. Ind.
<f. The passage within brackets is

omitted by M 3, Mi, W 1, W 2,

W 3, C 4, C 5.
t. BV. I. 84. 20.

«. wnf; Ml, M 4, C 2, C 3, C 6,
C 7, S; B; Bib. Ind.

. M 1, M 4, C 2, etc.
5.

M 1, M 4, etc.

MSS. of the longer

recension.
W. •J^far M 1, M 4, etc.

M 1, M 4, etc.
i: M 1, M 4, etc.

Mi, %wp45r M 1, M 4,
etc.

BV. X. 129. 1.
Htftg C 5, M 1, M 4, etc.

In the MSS. of the longer recen-
sion, M 1, M 4, C 2, C 3, C 6, C 7,
S, the line runs thus:

efcc« This

is ignored by Both. The evidence
of the MSS. of both the recen-
sions shows that this passage
should form an integral part of
the last section. The section
should be ended after srv§p£-
Tpcftqr, the repetition of this word
indicates that the section comes
to an end here, but not after q

APPENDIX I

APPENDIX I

Relation OF THE NIRUKTA TO THE FOLLOWING texts.

(1) Taittiriya Samhita.

(2) Maitrayam Samhita.

(3) Kathaka Samhita.

(4) Aitareya Brahmana.

(5) Kausitaki Brahmana.

(6) Sadvims'a Brahmana.

(7) Taittiriya Brahmana.

(8) S'atapatha Brahmana.

(9) Mantra Brahmana.

(10) Daivata Brahmana.

(11) Gopatha Brahmana.

(12) Aitareya Aranyaka.

(13) Taittiriya Aranyaka.

(14) Sarvanukramam and Veda-
rthadlpika of Sadgurus'isya.

(15) Brhat Sarvanukramanika.

(16) Pgveda, Pratis'akhya.

(17) AtharvaVeda „

(18) Vajasaneya „

(19) Taittiriya „

(20) Brhaddevata.

(21) Astadhyayi of Pa^ini.

(22) Arthas'astra of Kautalya.

(23) Mahabha§ya of Patafijali.

(24) Purva Mima^sa.

(25) Sarvadars'anasamgraha.

THE NIRUKTA. THE TAITTIRITA SAMHITA.

1. 15: ** sm*T l I. 1. 8. 1 ; I. 2. 12. 2 ; VI. 2. 7-

3: 3$
I. 2. 1. 1 ; I. 3. 5. 1 ; VI. 3. 3. 2:

I. 2. 1. 1 ; I. 3. 5. 1 ; VI. 3. 3. 2:

I I. 8. G. l:f^i

VI. 3. 7. 1:

II. 4. 12.2:

4. 17: 5^ *n nr: i I. 2. 10. 2: sfift ITT ^rr:

4. 21: STTPfT ^raj HHT 5CR^T ^IT: I VI. 1. 7. 2:

\ II. 6. 10. 2-3: jM

175

TTJ TITRr TT5

5. 11: 4*<l$l(3Ut&d4: fW^cT. •••••••• II. 4. 14. 1:

i

6. 8: ^ iT ^T^%5 i III. 2. 7. 2: sr 5r

7. 24: «cfWr ^t fft ^nfrwft ^nr^- II. 4. 10. 2: srffcfr *<ft

8. 22: sTfcm % srqRr emm ^ «T3- VI. 1. 5. 4: «ffi*rr>

TM: I JMIIgJIMl: >

10. 5: <r^0flti^^ Wf i ftf I. 5. 1. 1:

[ APPENDIX I

THE NIRUKTA.

3fKT
i

12. 18: aj

12. 41:a?ft:

1.5:

1. 15:
1. 15:

THE NIRUKTA.

2. 14:

3. 4:

i ijgr =?r i

3. 20;

3. 21:

4. 6:

THE TAITTIRIYA SAMHITA.
III. 3. 11. 4:

V. 5. 22. 1:

V. 5. 18. 1:

I V. 7. 26.1:

THE MAITRAYAN! SAMHITA
I. ll. 6. Vol. I. p. 1G8:

I. 1. 9:

I. 2. 1 ; III. 9. 3

I. 2. 1 ; III. 9. 3

ftfiri

II. 9. 9:

I. 4. 11:
l III. 3. 1: ^ I
I IV. 6. 4: a?'?

ft

ftri

IV. 7. 9:

I. 11. 9

I. 9. 4:

i

i 1. 10. 4:
IV. 1. 9

[APPENDIX I

THE NIRUKTA.

4. 17:

4. 21:

5. 5: cT

5. 11:

6. 16: 3

7. 13:

I

SffcT

\

7. 17: srerft

^TT ?lcf I
7. 19:

^ I
7. 23:

7. 24: arfto?

8. 19:

8. 20:

: 11

32

THE MAITRAYA^I SAMHITA.
I. 2. 7: gi^ *TT ^T: i

IV. 13. 8:

IV. 13. 10: d

I. 10. 14: ct

IV. 13. 4: srfWt

IV. 13. 9: <r
II. 2. 11:

II. 2. 10:
I. 4. 14:

- I. 8. 2:

II. 1. 2:

II. 1. 2:
II. 1. 2:
II. 4. 8:

IV. 13. 7:

ffoftl

[APPENDIX I

THE NIRUKTA.

8. 20:

8. 22:

9. 42:
9. 43: "
12. 18:
12. 14:

THE MAITRAYAN! SAMHIT/L.

I I. 8. 1. cl ^7 «n

'1.4. 12:
IV. 13. 8.
IV. 13. 8.
III. 14. 15
I. G. 12: ^

THE NIRUKTA.
1. 5: srrjprr
1. lOigftjfri i
5 -ft^ll^cl- ^ J
1. 14: a^RTrn : I
1. 15: ^5l?T^ I

3. 4:
3. 21:

5. 5:

7. 13:
7. 24:

sfft

: I
2.14: ^ ^T srg at*

[ ^3 % ]

4. 6:

4. 17: 5ft* «n VTI: i

THE KATHAKA SAMHITA.
XIII. 14: snf* sir
VIII. 3:-sr%gft3
VI. 2: §
VIII 2:

I. 8:

II. 1: afta^1
II. 1:

XXI.

\ XXVII. 9:

IX. 9:
IX. 7:

XXXI. 7:

II. 8: gft* nr
XIX. 13:

XXXVI. 8:

X. 9:

- XI. 1.0:

prar

[APPENDIX I

THE NIRUKTA.
8. 4: ensftRrcisauiidia =* WTH; \

8. W:

8. 20:

8. 22:

3fR*n

9. 42:

9. 43:

10. 5:

11. 29:

11. 31: 2TT <

12. 13:

THE NIRUKTA.

1. 16:

2. 24:

: \

THK KATHAKA SAMHITA.

XXVI. 9: % VF\

VI. 1:

XXVI. 9: simr I
XXIII. 9: 0n3IT%SRF3r
XIX. 13.
XIX. 13.
XXV. 1
XII. 8:

XXII. 7: arft

i f|cit4

THE AITAREYA BRAHMANA.
V. 7. 3: qftifisNn?5i5nq&: q*

I. 4. 9:

XXIX. 4. 18:
5 1 ft

[ APPENDIX I

THE NIRUKTA. THE AJTAREYA BRAHMANA.

3. 17: sffiftuftir; i XIII. 10. 2:

4. 27: M-eRfa; <friHK<tfl& ^ tfWi I. 1. 14: <F

[: I

5. 11: ^rfWt 5i*fh^ «^i*0 snft1^ !!• 7. 11:

7. 5. 8: fiRr ^ ^^fT fl^1 «w>i: i II. 17. 17:

II. 17. 17:

V. 32. 1;
l

7. 8: e^cil^R^VhlPu 3R OT: 5n^> II. 32. 1:

III. 13. 1:

IV. 29. 1:

VIII. 12, 4:...

7. 10: 3$dl«(U$*Nftft i 3?^fft^5^ II. 32.

III. 13. i:

iv. 31. i: ^ I

4. 27: ^^ £ I 3Wr ^ 5RTT^t 3^ttK- II. 17. 2: ^r ^ t ^mtft

VIII. 12. 4:

[ APPENDIX I

THE NIRUKTA. THE AITAREYA BRAHMANA.

7. 11: 3?ttoic^ift>#*reftf5r i aflJr 3ft- II. 32. 1: \

III. 13. 1:

V. 1. 1:

VIII. 12. 4:

«H<^i«

7. 11: *ntfflfi^«b(«NT: ^*ft q?M «i*l"& V. 4. 1:

VIII. 12. 4:

I

VIII. 12. 4:

*7 11* f-^Yft^j^'i! Q I^ij^ji/^-^i . j_Tv .TV ^__ "\^ 12 1 *

VIII. 12. 4:

7. 12: q'ffo qg^r i V. 19. 6: qsrr^r vfa'...

7. 17: 3Nift ^T^T vfqr& i srfir: gsft 1. 1. 4. arffiS

^rfT: I ^t

7. 23: ^nrf^- rrfifrn^ w l^w- XII. 3. 4: a

7. 23: spnft1 l^rft^Jt ^l*m«ft VII. 9. 1:

[APPENDIX I

THE NIRUKTA. THE AITARBYA BRAHMANA.

7. 26: mdRfrii *rrg: i X. 6. 7:

8. 4

8. 22: STO ^ ST??RT: SFTI m SI^MI I. 11. 3s SIM I

1. 17. 14:

SPfRT

8. 22: ^r^ ^rml ^R^ci 5?n^ crt HI- 8. 1: ^

11. 29: an ^ 4)»^lrfl ^I^T: I VII. 11. 2
%TTT m U%& ftwft I ^^^ ^

11. 31: qr *miw qr {^»nm^ qtmr VII. 11. 3

12.8: ^URTT ^ JTR^J^^M ?jt IV. 7. 1: snrreftf *Ttarc nit
Jiwm^ ^r i ?& ^ gfi^m^ i iiR^i.

12. 41: ^fJnif^^^'d ^n: i I. 16. 36:

I I. 16. 38:
L 16. 39:
I. 16. 12:
I. 1C. 40:

THE NIRDKTA. THE KAUSITAKI BRAHMANA

8: ?r^ ^^iPrt^^^f*^ d^*'(l"ij XXIII. 2: T^TT

1. 9: qifm %$ ^rf%^ i XVII. 4:

4. 27: qfe* % I sftftr ^r 5Rrr% ^^:- III. 2: ^ftfir I

I

6. 31: 3T^RT^: 1J[ ^ SCTOT I VI. 13:

7. 5. 8: ftB t^ ^RTT |& ITOT: I VIII. 8: ^ I

7. 5: *r*

[ APPENDIX I

THE NIRUKTA. KAUSITAKI BRAHMANA.

7. 8: arcRTiwfft^fr i 3*4 «N»: w.- VIII. 9:

Weft «5fa> : ... I

XII. 4:

XIV. 1:

XIV. 3: 3ri$nit%

XIV. 5:

XXII. 1:

q, II 1

7. 10: arfen^NnR i aRitarafeft VIII. 9:

XIV. 1: $f

^I^HTTU

XIV. 3: t

XIV. 5:
XXII. 2:

XVI. l: ^ I

^^^nTT^1 ^^
XXII. 2:

7. 11: ^PqiteR^ift I SJ^ 3ft* VIII. 9:

^>:...
XIV. 1:

writ w^ i ^^ ^ ^1 « ......

...*TT33ft «^«

tor

f 5ft-

7. ll:

[APPENDIX I
THE NIRUKTA. KAUSITAKI BRAHMANA.

XVI. 1 ; XXX.

^UqMH. |

XXII. 3: <

XXII. 5: W 3.

cT ^mcff
5RfH! ter

• XXII. 9:

- XXIII. 3:

7. 12: qftR: qsfTO « XI. 2: 3T«T I q%:

I. 3, 4. XIII. 2; XIX. 4. 7:

7. 23: 3|*nfH s^Rtw g^i^i^irtl VT3T& I IV. 3: ^l^l«bMlci^^l q

7. 23: 3?^r qi snfiRitsBSkrsR: i 5& i IV. 3: smt I f^nd ^

7. 24: 3|% f| ^J Ifcb'cbMiw:...! V. 8: 3W q^4 t^«TTo5: I...

7. 17: ftg£i«i^t*&*T 3%& I f& ^ XXV. 1:

8. 4: omftf^TT^'mcf^1 ^ ^PTl X. 3:

8. 22: 3§3qT q SRfRT %riq)s^i^i: I III. 4: ^T^ I

^n: i ^& VII. i: 5imr I ^^n^r arqr^r sr^rsn: t

X. 3: SIM I JPTFSit
10. 32: smfoftsft gf^s^ I VII, 6: 3?A I gftm

[ APPENDIX I

THE NIRUKTA.

11. 29:

11. 31: 37

5R7

12. 8:

12 14:

THE NIRUKTA.

7. 17:

11. 29:

11. 31:

^TT

THE NIRUKTA.

1. ISi
1. 15:

THE KAUSITAKI BRAHMANA.

ill. 1: <T Hiu1

TT% xviii. 1:

3. 8: <t

3. 20:

3. 20: Sfcnfr
33

vi. 13:

THE SADVIMS'A BRAHMANA.

iii. 7: 3?f^ ^

IV. 6:

IV. 6:

ff. 1 ......

THE TAITTIRIYA BRAHMAXA.
III. 2. 8. 4: 35
III. 3. 7. 1:

II. 3. 8. 2:

II. 3. 8. 4:

<<cn*i'%sjid I <c

I. 5. 2. 5, 6:

II. 7. 18. 3:

I

^rrft

[ APPENDIX I

THE NIRUKTA. THE S'ATAPATHA BRAHMANA.

1. 15: swwfsPNtenj: i VI. 1. 3. 7. p. 505:

i *

1. 15: 3fa$ srre&TO I III. 1. 2. 7:

S# f|#: I I3H* t*R I III. i. 2. 7:

^% i The passage is repeated
in III. 6. 4. 10. and III. 8,
2. 12. verbatim reading *TCg:
and 3ffe: for g*: respectively.

II. 5. 2. 9:

6: SW-zHjW lf^T$P5*T^ yfa 3fcq% IX. 4. 1. 9:

2. 10: sg^S^reTT^r: I S*?fa^- XIV. 2. 2. 2. p. 1035: aw %
•TTN: I ^tS^ ^rf v^cKHl^ ti*jS

^if^T vgftfe ^5^5^^ '

3. 4: 3Tin^ffTcH^% f^^f^RT^ I XIV. 9.^4. 8. p. 1106: %

3. 16: cWt «T3: lT^fd: I VI. 2. 1. 4:

4. 21: 3?*nftr ^«fi^M«« ^^ I ft^iJ- I. 9. i. 24—27: 3?«r

[APPENDIX I
THE NIRUKTA. THE S'ATAPATHA BRAHMANA.

also in XII. 3. 2. 1.
XII. 3. 2. 3: tffa ^ I 5RTT&

XII. 3.2. 4s 9* <T*

375M ~

. 5: 3Tft: ^ft^TRtsTT^}^ ^tfft^- XL 2. 3. 1:

<s!%sft

7. 14: 3Tft: ^Wc^ i 3T1?oft *R& I 9fR H. 2. 4. 2:

VI. 1. 1. 11:

I
7. 17: o?*nft ?ii4H *H^f \ sjftr: ^?ft !• 6. 2. 8:

^SRirs I f^RTIi; <&q

7. 23: 9rai*i)<fiRfcf |& ^ ^Tft^f: I IX. 3. 1. 25: ^f ??: ?T I^PT

VI. 6. 1. 5:
I

7. 24: «g*tRnqi4}f^ %Sf!$|U!l(«) VRf^tTi XIII. 3. 8, 3: 5[4(£PNt)

V. 2. 5. 15; VI. 6. 1. 5.

7. 26: STRfft^T ^Tg: I VI. 4. 3. 4: 9?q

T^t" I

8. 10: 3^rWT»nUT I ^U^T «I^RI ^T I VI. 7. 2. 3:
8. 22: 5Jr^t% ^ STM^^t^ra^T^n I. 3, 2. 9:

I 5RT5H ^^s^rr fgt I. 3. 2. 8: ^$reKOT& i

[APPENDIX I
THE NIRUKTA. THE S'ATAPATHA BRAHMANA.

8. 22: 5TTTT ^ SUitai: EM 3T Sf'JzjRr XI. 2. 7. 27: 5JTTT 3 SPITS*!:

9, 20: 33 fr $ff^gf«()<i d&&M«MOTfri VII. 5. 1. 22: &

[ *

9. 24: ftrgteTBRm I I. 9. 2. 20: am i

9. 26: 3H<T smJtth I VI. 1. 1. 9:

i A K « _.. j-TtJl _ j_ rr» _.rvf^ i ,f\.« r\ .- . ^ i r "v i i /*
IU. D: ^^tjvn^w <jJic<H*lW Smsw**! I 12L. 1. !• o:

10. 7: Qffincft ^ S«^ I V. 2. 4. 13:

10. 8: ^ 2j^T 5n§t: ^Vwft7^- VI. 1. 1. 2:
I ff

10. 26:. &j^r...^t^ srerfa iraift XIII. 7. I. 1

10. 31: *rfcrr ^t?i Jrefcn i I. i. 2. 17: sfon I

12. 14: 3T^^T ^l^<rf^HT ^^^1 !• 7. 4. 6:

f& ^T

I

THE NIRUKTA. THE MANTRA BRAHMANA.

I. 15: 9?fa^ 5fR^f*I I I. 6. 5:

. 6. 6:

The following 2 stanzas are quoted by Sayanacarya in the in-
troductory remarks of his commentary on the Mantra Brahmana.

Cf. N. 1. 18.

[APPENDIX!

Daivata Brahmana of the Satnaveda

III. Khanda

THE NIRUKTA.

N. 7. 12:

n K u

N. 7 13:
I

THE NIRUKTA.

1. 16:

2. 10:

: I

T: I
4. 27: 533:

KHANDA in.

R^-cWH^ I 1 I TR^ft
: I \ I

i ^ i

: nil

1* I 3»F 5

1 1^ i

I *\v i This passage is cited by
Gune in Bhand. Comm. Vol.
p. 51.

GOPATHA BRAHMANA
II. 2. 6; p. 171:

I. 1. 7; p. 7:
I. 5. 5:

[APPENDIX I

4. 27

THE NIRUKTA.
I

7. 8:

7. 10:

i

GOPATBA BKAHMANA.

I. 5. 5; p. 119:

:- I. 1. 29; p. 21: ft ^RT*& I

I. 1. 17; p. 13: ci^T

I. 2. 24; p. 62:

^TT

II. 3. 12; p. 199:

IL 3. 10; p. 196:

II. 3. 16; p. 202:

I. 1. 29: 2J^rr c|i£$4cf*l

I. 1. 18: TO

1. 1. 17: *n

. 2. 24:

II. 3. 10:
II. 3. 12: <t

II. 4. 4: ^ f|

[ APPENDIX I

THE NIRUKTA.

7. 11:

7. 12:

7. 17:

7. 23s

8. 22:

ift

cTT

11. 29;

^ri u

11. 31:

^ftrTU

12. 14:

THE NIRUKTA.
4. 27: SF ^ I

THE NIRUKTA.

2. 11:

I. 2. 2

II. 3. 10:

II. 4. 18

I- 3. 8: 3

I. 3. 10:

1. 4. 24:

^r II 1. 12

: i L 2- 20:

II. 3. 4:

JR^T *

II. 1. 10:

II. 1. 2:

GOPATHA BRANMANA.
. 1. 29:

^^ u;^t gti
. i. 19: <T$T

f 5pn<l cff

I *PT

THE AITARBYA ARANYAKA.
III. 2. i: ^nr ^

THE TAITTIRIYA ARANYAKA.

II. 9:

N. 1. 20:

N. 7. 3:

[ APPENDIX I
THE NIRUKTA. SARVANUKEAMANI.

N. 1. 2: s&Wq-farait t^ I Paribhasa 1.

N. 1. 15: ^qrrfteJRT^

N. 2.10,11: cf. 61. 98:

jN. 5. 13: vJsj^'-^Ki ..i^T^i <^MrPJJ5fl- •*. 166. p. 12....

N. 7. !h cTsnfr ^wrfr 5JTtTRrc§<ffaf paribhasa 2. 5: qr

paribhasa 2. 7:

N. 7. 3: i^FT^r^fi ^ri'i^r^i ^ ERlqsuiqr 56. 34:
^ i

pari° 2. 16:
pari° 2. 18:
pari° 2. 12:

N. 7. 5: fe^T ^ ^j ^ %TOT: , paribhasa. 2. 8: ft®
: i qipssft ^FcTft^r- ?cTte

: i ...... srft qn par i° 2.13:

N. 7. 12: s^tffo g^ro paribhasa. 2. 6:

rs. 2. 11: •=tr,R<^i«fic^ paribhasa 2. 4: 3p?r ^I^W ^ ^ft: I

N. 2. 24: s ftwBN> ^35R 7rrgr 18» 33: si qfcTRi

N. 7. 4: *TT%T*CTJ^iforMT tr^ sficTT paribhasa 2. 14: t^r ^1 ^IHk^f

THE NlBUKTA.

N. 2. 10. *&riti vxwt \

[APPENDIX I

DlPlKA.

Ved. dip. 2. S; p. 60:

N. 2. 11.

N. 7. 12:

N. 9. 32. SF^E: ^F^T'it

THE NIBUKTA.

1. 1:

1. 4: «n; ftqRfT...TTJJqni
1. 9:. aw

- 17:

34

Ved. diP- 2- 4> P- G0: 3^
fr II

Ved. dip. 1. 1; p. 57: 3^5

^f^RT^ H^«|5 I
Ved. dip. 1. 1; p. 57:

^?F^TOI
T Ved, dip. 1. 2; p. 58:

R. PUATIS'AKHYA.
- 12. 5: G99: •ii*fKg<<Ki3<KPft

\ 12. 5: 700-701

: U

12. 8: 707.*

12* 8:

12. 6: 702-703

12. 8: 707:

12. 9: 708:

I

2. 1: 105: ^

[ APPENDIX I

THE NIRUKTA.

1. 1:

cf. N. 1. 3.

THE NIRUKTA.

1.1:

1. 1:

1. 3:
*re
1. 4:

1.3:

THE NIRUKTA.

THE NIRUKTA.

N. 1. 1 :
N. 1. 1: i

N. 1. 2:

ATHARVA-VEDA PRATIS'AKHYA.

1*

The following verses are cited
by the commentator in the
begining of the fourth chapter
( see J. A. O. S. vol. 7. p. 591 ):

II. 1:

\

II. 17*. tt*i i ^c *
ar^rft^TT q ^Ti^pftR^r: ii

THE VAJA. PRATIS'AKHYA.

8. 52:

8. 54-55:

: II

VI. 24:

i
THE TAITTIR!YA PRATIS'AKHYA.

1.15: 3?I5IRtTT«Tf^I^7ftR»nM^rf|: U

BRHADDEVATA.

!Brh. D, II. 121:
Brh. D. I. 44: ^

Brh. D. II. 121:

q

[ APPENDIX I

THE XIRUKTA. THE BRHADDEVATA.

N. 1. 4: 3T4 mim 3-^13%^% frr- Brh. D. II. 89:
i

N. l.i: ?tam% ^rarrc 3TJTr4 H^ft i Brh. D. II. 91: ^ * ftr*

N. 1. 5: 9TO3T rare SW^ TO**: Brh. D. IV. 48-50: *

N. 1. 6: 5T sFmffc * *?: ^^1^ Brh. D. IV. 50-51:

I!

^TO II

N. 1. 9: q^OTref fonsf^mT: ^it- Brh. D. II. 90-91

r: i ^
II

N. 1. 20: ^T^^^^^T^ ft^aiTl «w- Brh. I). I. 18:
N. 2. 2: 3T^ ?Tfeg[?wi%^Tfe ^... Brh. D. II. 106:

II
N. 2. 10: %wrfo$TTf§^T: 5FrR3j sffefr Brh. D. VII. 155-157;

VIII. 1: 5T

II
VIII. 2-6:

THE NIKUKTA.

[ APPENDIX I

THK BRHADDEVATA.

I IX

N. 2. 23:

N. 2. 24:

N. 5. 13:

N. 5. 14:
N. 6. 5: 5HP2

N, 7. 3:

N. 2. 12: gdfef: 3* ttf
N. 2. 17: arftwri^ i

N. 2. 18: 3W

N. 6. 31: «F^cfh..3ict.
^T^rT^:

N. 7. 1:

: i

Brh. D. V. 166: 3T

Brh. D. III. 9: 5W

Brh. D. II. 135-136:

i

Brh. D. IV. 106; 107:
T ft:

Brh. D. V. 149:

I
II

Brh. D. V. 155:

RT% %^T srm^R; i

Brh. D. VI. 138:

Brh. D. IV. 139:

Brh. D. I. 6: atf
i

'. It

Brh. D. I. 3:

[ APPENDIX I

THE NIRUKTA.

N. 7, 4:

N. 7. 4:

N. 7. 5:

i ajrarf

N. 7. 10:

Shorter recension ]

THE BflHADDEVATA.

Brli. D. I. 73; 74: ?

Brh. IV. 143: 3rrg'4
3

^rft

- Brh. I. G9:

N. 7. 8: 3?q $*: SRT-.S^ 3*RU Brh. D. I. 115-116: <?t^s4

Shorter recension ]
: II

I. 119-120:
rr^ II ^

Tft^t I
I. 117-118

Brh. D. I. 130-131:

II. 6:

II. 2-5:

n a i

i ^T T: «jwrr ^ 3:7
u

[APPENDIX I

THE NIROKTA, THE BHHADDEVATA.

N. 7. 11: 3?HT <st«R<icffa*T^T TO w& Brh. D. II. 13: 3?4r atfH *re4 <*fa:

' II. 14:

II. 15: ipr&r 3
f^rer^: ii

II. 1C: g^m

1. 11(3:

cf. I. 131.
N. 7. 13:^nTr:...$TfW3:.. ,..sis'*n- Brh. D. 1.17: *^

3"
N. 7. 14: srfjf: ^CTRT i srjfjfte^f i Brh. D. II. 24:

r: u
N. 7. 18: qpr »* ^^ 3?9T rtrfS- Brh. D. I. 78:

: I WMM+Hd 3T1T ^^^ ^ 'H 1^3^" 5WH

II

N. 7. 19: ^T3%^T:...5fT3TT^ %^ I Brh. D. I. 92:

Kl II. 30:

%Rr^r n

II. 31:

N. 7v 23: ifeR5R^Tt5f^*rft'3^n*T3- Brh. D. I. 102-103:

[APPENDIX!

THK NIRUKTA. THE BRHADDEVATA.

N. 7. 23: wrft wrfWt ai/rret Brh. D. II. 1G-17:

annft sNtfrt 3% * - sHfrsRt 5*: n sftwrfrJ ft

cf. 7. 24.

N. 7. 24: ^Hil^KVHST JRrg^s^W: Brh. D. II. 8-9:...q«i&r 3 yam u

I

N. 8. l: sfiroten ^WT^I f^4 zfim- Brh. D. II. 25:

T: I Sl^ guii^ U

N. 8. 2: evcd ?ft^: i ^ ^r sgfj*: I Brh. D. III. 61:

: I.... .............. 3 i^ft^l^t: II

r: i 3TiW- Brh. D. III. 65:

: II

N. 8. 2: arMiren ^ftsr H«^TRr ^PR^ Brh. D. HI.

II III. 64

u

Brh. D. III. 63-64:

I Sfs^f siig^i^ 1^ ^T^ I
I XM^T^RT: ^RR II

N. 8. 3: TT^ ft iRRf gi^rr ^T qi^filRrr Brh. D. III. 26: ar4 snrprf ft <ift:

N, 8. 5: ^«na^pR^u«rr: SPTRT ^M* Brh. D. II. 27:

^ I fe& fT^R: 8

N. 8c 6: ^TT?wt 3Rf $ WTR: I ^Tf Brh. D. II. 28:

III. 2-3:

: U

N. 8. 10: ;r%fr TTfiRW i ^f^R ^- Brh. D. III. 9:...5TOnraM

I

[ APPENDIX I

THE NIRUKTA. THE BRHAPDKVATA.

N. 8. 13: c?rer enforce sfr ?TTO: i Brh. D. III. 16:

X. 8. 14: ^rf^^STTffr^ ^ Brh. D. III. 25:

<BJf^ flfTTflRftsffrftFt STR^^fr: I 3tS*n *H^ft% *T^ I

X. 8. 22: dl'wHf^faF^rnftti^ift i ^tar Brh. D. II. 154-157: ar?fa STOTO

infr n

11

: i
u

N. 0. 23: H£<*t *|t*f ^ft'^H =* Brh. D. VIII: 12:

X. 10. 8: CT ^r OT^f i Brh. D. II. 36:

i
U

N. 10. 10: q^^^RTfrqffcTO rri- Brh. D. II. 37-38: ^tori

^i q^
II
X. 10. 12: wraftAwr: qi?TT i Brh. D. II. 40:

N. 10. 27: crr^:...^s^cift^%^i Brh. D. II. 58:

N. 10. 42: ^cTRT*T*farTr3F«J*r*dl ft i Brh. D. I. 17:

I
U

711

X. 9. 40: 3?n^fKt i ipt ^rrgs 1 3 ^RT- Brh. D. V. 8: ^rg: 3^:
ft^1 1 ^(ti ^TTters ^n?1?!^ i fj«TrcfKr ^3^15^ ^Pn i _

f^ 3 ^ 1?*^ ^ *FTn ^IT^^I^r: U

N. 10. 5: qr^TT?ref ^^ftr^r 'PTSTO i Brh. D. II. 34:

[APPENDIX I

THE NIRUKTA. THE BRHADDEVATA.

N. 10, 44: 4teft: * *t vTCRrtor Brh D. V. 166:

N. 11. 5: *RWT«n3Ri?flr i ^d ITRTT Brh. D. VII. 129 (B): ^5 wfr

N. 11. 6; jfryfmJlfl *R?t qa vmi- Brh. D. II. 60:
TT I ^t^T TI^TT

N. 11. 16: ^Rfcrr ^rnr 5$ -**R Brh. D. III. 83:

N. 12. i; ^refaft i <iNiftwiiagrtrt Brh. D. VII. 126: ^

i

II

N. 12. 14: tf: ^M^M^a- Brh. D. VII. 128 (B):

5

N. 12. 16: are q^trrtq srfr cfcr Brh. D. II. 63:

: I 1

N. 12. 18: aw ^ftMvr^Vf- Brh. D. II. 69: iM|

: n
N. 12.25:^%^Rn%i Brb. P. II. 65:

N. 12. 27: w ^m^nr^R%% Brh. D. II. 67

: n
: n

N, 12. 40: *g ftft^d cffftfcrrcf Brh. D. II. 133:
g

35

[ APPENDIX I

THE NIRUKTA.

Cf. 1. 3.
1. 3: an

1. 17: <K' *3T«rt: *ftm I

THE NIRUKTA.
N. 1. 1:

N.I. 3:...

N. 1. 4: ere ftqrm

1. 7:
1. 13:

1. 18:
1. 20: ?fWt

THE NIRUKTA.
: I

: I

: i

PANINI'S ASTADHYAY!.

I. 4. 83-97.
I. 4. 89:
I. 4. 91:

I, 4. 94: §:
.1. 4. 96:

I. 4. 87:
I. 4. 88:
I. 4. 97: ar

I. 4. 109:

THE ARTHASISTRA OP KAUTILYA.

II. 10: 28, p. 72:

?T3f

THE UNADI SUTRAS

II 50:
I. 150:

II 4:

i sffafts^rsn- 1. 147:

2. 2:

^
2. 5.

i crar- I. 29:

t ^rsrarrt

III. Ill:
II. 67:

[ APPENDIX I

2. 6:

III. 66:

IV. 67:

2. 27:

3. 5: r
3. 10:

3. 21:

4. 10:
4. 17:
7. 24:

8. 2:

9. 27:

10. 5:
10." 4:

11. 30:

1. 1: 3?ft

THE NIRUKTA.

I. 151:

V. 28:

I. 100: ai
IV. 165:
III. 160.

II. 66:

III. 89:

II. 50:
II. 58:

II. 22:
I. 13:

III. 40:

THE MAHABHASYA OP PATANJALI.
Vol. III. p. 274:

M^Idlf^t

• 1- ^°^« !• P« 3: -q^ift

V. 3. 2. Vol. II. p. 418:

* Of. Annals of the Bhandarkar Institute, vol. IV. part 2. pp. 119-120.
The passage in lAe Annals is full of inaccuracies. The reference on p. 119
to Unadi I. 156; I. 158; II. 235 is wrong; the correct reference being I. 150;
I. 147; II. 67 respectively The quotation of the sutras is wrong on the
same page: srggft etc. should read sr^ijgfr. On. p. 120. ^rcrf^vqf f^ IV. 67.
should read ^^if^rtf^TTl The passages of the Nirukta are also inaccurately
quoted: On p. 119 the derivation of 55$pft: is quoted as g^<^mig| | Bub the
passage in the Nirukta 4. 10. is the following: ^ftatw I 53$TW • Tne

reference of this passage is wrongly given as 4.9. On p. 120

<l«Wfo: (sic.) should read qft: ER^ l-tffof ^TO ' '<M*fa'- \ ( N. 2. 18).

Similarly N. 3. 5, 3^3 SfrffrM ^f^ ( sic. ) should read sw$ ^T I

[ APPENDIX I

THE NIRUKTA. THE MAHABHASYA OP PATANJALI.

1, 1. 1. Vol. 1. p. 1, 5: *9w

1. 4. 4. Vol. 1. p. 356: i

1. 1. 1. Vol. 1. p. C: ft
1« 2: ^wnffmr^TTj 3X?& *tomy'i s^fK 1.1. 6. Vol. 1. p. 105: er

1. 1. 9. Vol. 1. p. 175: ^^T

1. 2: q^ ^rafsMEKT *R;:cfr& ^T^faftn I 1. 3. 1 ; Vol. 1. p. 258:
R

i

i

.. 3: »T tfrihfT ^3 i^lf 3T^lf7i<lgRft 5TI^- 1. 3. 1. Vol. I. p, 256:

2. 1. 1. Vol. I. p. 365:

2. 2. 1. Vol. I. p. 416:

2. 1. 3. Vol. I. p. 393:

5. 1; 1. Vol. 2. p. 343: qft

5Tf% qc& I
1. 3. 1. Vol. 1. p. 256:

1 4: *TRrf arrert JHI^ I 1. 1. 3. Vol. I. p. 38:

• 6: iwriRn^ qfa \ gtenst Hm^r^ i 5. 3. l. Vol. II. p. 407:

r: i etc.

[ APP1NDIX I

. 7.

I. 9:

1. 1

1. 15

1, 17;

. 18:

1. 19:

THE NIRUKTA.

THE MAHABHA§TA OF PATANJALI.
6. 1. 1. Vol. III. .p. 16: J

$tf I
5. 1. 2. Vol. II. p. 356:

Cf. 3. 2. 2. Vol. II. p, 119:
S^lf% I

Vol. III. p. 408: sftssRnft
3. 3. 1. Vol. II. p. 138:

I. i. 9. Vol. I. p. 175:

^3. i $f s^r^rs^ *r^rrtM«(: i
1. 1. 9. Vol. I. p. 17G:
i

2. 1.1. Vol. I. p. 3G3:

1. 4. 4. Vol. I. p. 354: <R:

3ft*TT I
8. 3. 1. Vol. III. p. 430

1. 1. 1. Vol. I. p. 2:

c^|| l^l^Hcf ^T£3J% |

II 1. 1. 1. Vol I. p. 4:

[APPENDIX!

THE NIRUKTA. THE MAHABHASYA OF PATANJALI.

2. 1: swgqvn^ *refr 3W3^g- C. 1, 1. Vol. III. p. 17: -

2. 1: eWMRRrft1? *rcfr *Jter n*: 1. 1. 2. Vol. I. p. ^>1:
fa$?lW&fr I W&: forai: ^: ft^: I

2. 2: srefirtfaiw i $«ft3t%5r *TM^ 1. 1. l. Vol. I. p. 9:

5115 > ^

2. 18: TlM ^TTfR^r: I Vol. III. p. 3G:

2. 21: ^fti^ S<T: i-...^r^m 3?i^^ Vol. III. p. 1C: m|fcr:

3. 1: srm $*TR£ i...^i^r q^ft^ ^r i 5. l. 2. Vol. II. p. 356:

I

3. 9: *R ^Wc^ I fofcftfr ^T: I 5. 1. 2. Vol. II. p. 356:

ftffift&TH. I

3. 16: enteJtssr STTX ^3^^ i *rt3i> 3. 3. 1. Vol. II. p. 146:

ft?IT I 3TTCT: I 41^ (^cf If^fkl: I

3. 18: fof: ^-TOI tM ?n^fiw(t- 3, 1. 6. Vol. II. p. 87: t&:
^T^T I

3. 21: %*r: ^nq^: I 1. 2. 3. Vol. I. pp. 245-6

^t%sft" ^<4(<icl
5fr I

4. 9: to^" ^TftT^ srefa cTrf:; I. 1. 1. p. 4:

4. 10: «Tj>i*te...«n^T II ti^ft^ MftM'«l«lH 1. 1. 1. p. 4:

: I f: SR^^ Iftfo ^fM e=^^ *T2ri^ I

i ^ ^ftn fi^^ft ^r^r i...«(kT

[ APPENDIX I

THE NIRUKTA.

1. 15: 3NTft

1. 15: aroiuj

1. 16:

16:
^Tr
1. 16:

1. 16:

B-p^

1. 16:
1. 1:

1. 1:
1. 1:
1 . 3 :

THE NIRDKTA.

TUB PURVA MIMAMSA OF JAIMINI.

1. 2. 36:
1. 2. 38:
1. 2. 40:
1. 3. 30:

TO; i

1. 2. 4

1. 2. 41: gurwi ^:
1.2.45: 4

1. 2. 47:
1. 2. 49: S

Sarvadars'anasamgraha.
THE PAXIXIDARS'ANA.

p. 140. q"

p. 144.
p. 135
p. 140: 3$

frote. — The references are to the pages of Sarvadars'anasamgraha edited in Bib.
Ind. published at Calcutta in 1858. The system of Panini is discussed
in the 13th section of the Sarvadars'a. pp. 135-147 in this edition.
36

Additions.

P, 4. line 9:-Devariija says that Madhava does not read
but ftr^ and sn<r^ as synonyms of water, ft^ occurs in the
Veda as a synonym of water, but as Rr^nj; is used in the spoken
language ( bhdxd ) in the sense of water, the adoption of ftra^ is not
quite appropriate. WT^ is extremely obscure. It has never been
used as a synonym of water by ancient teachers. It may however
be explained in the following way:

P. 9. I. ll:-For *re as a synonym of sra cf. S'B. 9. 4. 4. 3.
p. 738: sra ^ Siw: I

P. 10.1. 8:-s^H[o5T are quoted as synonyms of cow by S'abara
in his commentary on the Purvamimdmsd. on X. 4. 32. p. 492.
( Jivananda's edition. )

P. 11. 1. 2:~3atyavratasamas'rami attributes the reading «H%
to Devaraja (see p. 236. Bib. Ind. edition ). This is incorrect
for Devaraja really reads ^rcr^ see p. 240. op. cit.

P. 25. 1. 1:-A11 the accented Mss. and printed editions of the
Nighantu put the iiddtta accent on the ya of T^fS which occurs in
RV. IX. 3. 5 and does not bear any uddtta. «re?f : occurs in RV.
VIII. 101.. 2 also without the uddtta. £j4$ is found in RV. X.
87. 3 and is accented on the syllable ya because it occurs in a subo
rdinate clause.

P. 26. 1. l:-5pr^ftff bears a double accent in the Nighantu.
As an example of devatd-dvandva compound it should have a
double accent. It occurs once only in RV. IV. 57. 5 and is
accented on the first syllable only gThftfr although it is clear that
it is a devatd-dvandva compound. The form spTfafrTT occurs in
RV. IV. 57. 8. and is also accented on the first syllable only.

P. 27, 1. 8 -.-With Yaska's definition of a noun and a verb,
cf. Bhartrhari, Vdkyapadlya.

2. 346:

P. 28. 1. l-2:-The passage t<N^^...WbRf is quoted by
S'abara in his commentary on the Purvamlmdmsd 1. L 5. p. 15,
with the remark:

P. 29 1. l:-cf. Bhartrliari, Vdkyapadlya, 2. 347:

u

P. 30. 1. 13:-^r^R ar^TRT is quoted by Ksirasvumin in his
AmaratlM, p. 114. 7.

Cf. Va- }wdna, M. 29-30. pp. 200-1.

Cf. Apastam. Dh. Su. 1

cf, S'abara on 1. 3. 13: wmw Htsfafo: I

1. 14: cf. Pcanini, 8. 2. 101:

P. 40. 1. 18-19:-The two lines are quoted by Kumarila Bhatta
in his commentary Tantravartika p. 213, reading sNfa for 5^5! I

P. 41f 1. 5-6:-Cf. Vis'varupacarya in the Balakrtdd p. 83:

is a variant for
P. 42. 1. 4:-Cf< S'abara, 8. 2. 53. vol. 2. p. 252: srft
: I

P. 44. 1. 4 :-3*<HT$R^JT*rr;H is^i fa4^ i ^ is quoted by Kumarila
Bhatta in the Tantravartika p. 214.

1. 10:-^^T 5^rtSr is a fragment of RV. I. 24. 11.

P. 45. 1. 3:-Quoted by Kumarila Bhatta op. cit. p. 146:

1. 9 '.-^rsgfl1 3& JTf5t8rf?r looks like a quotation.
P. 48. 1. 23:-Koth reads *Nnfo for «WH^o.
P. oO. 1. 10:-Cf. Mahabharata, Adiparvan, ( Kumbhakona
ed.) 63. 49:

In cnftsfegrfrT, .cRt can be either in the vocative or in the
genitive. If in the former, the reading should be ?Rt «rft?w%, if
the latter, it should read aJTfaf^rfcf. The case is undoubtedly
vocative.

P. 51. 1. 14:-The quotation is found in KS. 21. 2, Vol. II.
p. 39 ; Cf. MS. 3. 3. 1, Vol. III. p. 32.

P. 52. L ISi-^sr^: I Cf. Ndradas' iksdvivarnam. i. 4:

P. 5G. 1. ll:-For 9»FSJ cf. Vayu Purdna 32. 30. p. 105:
S^r I cf. Sus'ruta Sutra Sthdna, chapter VI. p. 22:

Nirnaya sagar

cd. with the com. of Dalhana.

P. 57. footnote 4:-Add, N. X. 31.

P. 58. 1. 4:-Following the method of the Samhita text,
should be read gcfrft I

P. 60. 1. 18:-Eoth reads ^TT. Accent is wrong.

P. 60. footnote 11 :-The quotation is from KS. XXVII. 9.
Vol. II. p. 149.

P. 61. 1. 18 as well a£ footnote 14:-The quotation is attributed to
the S'ruti of the Bhallavis by VisVarupacfirya in his commentary,
the Bdlakndd on Ydjnavalkyastnrti p. 61.

P. 63. 1. 2:-Cf. S'ankara on the Vedanta Sutra 1. 4. 12:

: i

1. 6:-^T|; is a variant for
P. 65. 1. 19:-*ro^ 5*5: $*JT ^f^far looks like a quotation.
P. 69. 1. l:-The Mss. which mark accent on the quotation have
changed the accent. The correct accent should be

P. 76. 1. ll:-Roth reads t^r for

P. 79. 1. 17:-3TTi^rT^ft firere ^% seems to be a quotation.

P. 85. 1. 18:-The quotation is identical with MS. IV. 13. 10.

P. 95. 1. 9:-The quotation is found in MS. I. 10. 14; KS.
XXXVI. 8

P. 96. 1. 16:-For the quotation, see Ap. grant. Sii. XII. 19. u.

Footnote 16~add, RVKH. XVII. 7.

P. 99. 1. 5:-Roth reads ^gs^^T^nj; for ^is^^r^ i

P. 99. footnote 2:-Omit VS. 5. 7. The quotation is found
-in TS. II. 4. 14. 1.

Foot note 5:-Omit VS. 5. 7. Add, cf. AV. VII. 81. 6; cf.
TS. II. 4. 14. 1.

P. 100. footnote 12:-Durga's quotation is identical with KS.
IX. 4 ; MS. I. 10. 2, except the last line, which reads in the KS.
as follows: — 'M^rWTft vsr^taTm^w! ii WfT I The same is given
in the MS. as follows:— a^rrft %a% adrift *$ft i a*r *rfortf*ft
i

P. 120. 1. 15:-S'ivadatta reads aa$ for TS. It is evidently
a mistake.

P. 121. I. 8:-All the Mss. and printed editions read
There is no evidence therefore to question the genuineness of «m?uir
but as it qualifies *$**, it should have been seisin for ^^r is used
in the masculine gender only and never in the neuter. Should
this be taken as evidence in support of w«r being also used in the
neuter or a slip on the part of Yaska ?

P. 136. 1. 19:-S'ivadatta adds * after snffAnni I
P. 141. 1. 18:-3TRT%^r is a variant.

P. 150. 1. 8:-The text reads qrsrfar. The root *n\is used in

the Atmanepada in classical Sanskrit. Probably a fine distinction
is made in this passage i. e. the solicitation is not meant for one's
self but for others, hence the parasmaipada is used.

P. 168. 1. 3:-wnft swrrftr is not correct. It should be either
(1) *mrft sftfa or (2) wmq;. In my opinion, the text is corrupt.

P. 178. 1. 20:-Some critics think that the correct reading
should be sfrftr and not snrrfa. This view is erroneous. It is clear,
these critics have not understood the passage. The word arrftr is
used in the sense of tautology. Some scholars are of opinion
that the recurrence of an identical expression in a stanza is
tautology. Others think that the recurrence of the same expression
in a verse (pcida) is tautology. Another school of thought holds
that if there is even a very slight difference ( in the expression ),
it is the negation of tautology. *rer 5p*rr

It is clear therefore that snTrfo and not grrftr is the correct reading.
P. 181.1. 14:-S'i7adatta reads «K«^ without any justification,

P. 186. 1. 3-4:-3f*T3 is used in the masculine gender in the
third hut in the neuter gender in the fourth line. (uTig STTOT etc. )
The word can he used in both genders, but it does not look con-
sistent to use the same word in two different genders in practically
the same sentence.

P. 193. 1. 14:-S'ivadatta reads srflifiSr: although the same word
in Durga's commentary in the same edition is printed as ^trafo: i
I think, S'ivadatta confounds the Vedic word &fb with the
classical

P. 194. 1. 4:-S'ivadatta reads ^ft after
P. 204. L 13 and 16:-S'ivadatta reads

P. 206. 1. 6:-S'ivadatta reads argwft while Durga seems to
favour

P. 216, 1. 7:S'ivadatta adds ^ after

P. 225. 1. 16:-The reading of the text is |$rer8rf<r. I suggest

P. 227. 1. h-S'ivadatta reads ar$nft which is wrong. It should
have been 3r$nr.

P. 230. 1. 4:-S'ivadatta reads ^ T^fto.

P. 23 L 1. 5:-All Mss. read TOT which does not give any sense
I suggest *nft.

P. 231. 1. 14:-The reading of the text is srf^r^ but as the
subject is ^ I suggest

Corrections.

Page 9 line 11 read

II

99
99
99
99
99
II
99
>9
99
99
>»
99
99
99
99
99
99
99
99
ft
99
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99
99
J9
9)
>>
99
99

10
18
20
22
23
24
25
30
32
41
42
U
47
51

52
53
55
59

60

99
99

99
99
99
99
99
99
99
9>
99
99

99
99

13

15

5

9

2

9

13
12

6

7
10
14

8

10
13
19

7
12

3
16

3

„ footnote *

61 line 2

99 99 2Q

62 „ 15
66 „ 11

69 „ 11

70 „ 19

71 footnote *

72 line 12

74 „ 9

75 _„ 15

76 „ 14

77 topnote

„ line 16
37

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W
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1I-«(4| T

hemistich

'at

MS. I. 11. 9,
ffcft

for

9)
»

J?
J>

»
>;

9)
ft

9)
»
99
9)
99

<rs*r<

j;
?i
>J

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99

J»

hemistitch

99 ^f:

„ MS. ii. 9.

Page 78 line 8
79 1

9!

99

*»

79 „ 17

99

80 topnote

99

81 line 2

99

82 „ 1

9'

„ footnote 3

9t

99 91 *

n

83 „ 7

99

99 99 17

99

S4 „ 4

99

„ „ 16

J?

85 „ 1

„

86 „ 7

99

87 „ 13

9)

88 ,. 6

99

93 „ 13

?T

96 „ 5

M

97 „ 6

99

9 8 footnote ?^

99

100 „ «'

n

101 line 3

99

102 „ 14

99

106 „ 15

9!

109 footnote ^

99

111 line 3

w

111 „ 13

99

114 ,. 11

99

116 „ 7

99

118 „ 15

9^

99 16

99

„ footnote i»

99

120 topnote

99

„ line 15

„

121 „ 8

99

19

read

39
99
9>
99
99
99
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99
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99
99
99
9)
99
99
99

99
99

99

99
99
99
99
99
99
99
99
99
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for

KS. 19. 13

untraced

anrrv

Kumarila

Mlma:iisa

VI. 12. 4

99
99
*9
99
99
99
99
»9

KS. 19. 3,

untreccd

99 2

fif

Kumaria.

Mimansa

„ V. 12. 4.

Page

152

99

8

153

99

11

155

99

10

156

99

4

158

99

13

160

99

16

161

99

11

162

>9

6

163

99

15

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19

6

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16

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7

170

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15

205

99

4

7

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i

206

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12

214

99

7

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footnote *

221

line

2

121 line 19-20 read
123 footnote 3 „

125 line 8 „

126 „ 17 „

99 99 18 99

128 „ 3 „

„ footnote >H „

132 l;ne 5 „

135 topnote

143 line 1

144 „ 4
„ „ 12

149 1

for

read

S'B. 1. 7. 4. 7.

«**

9)
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99
99
99

for

II

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99

S'B. 1. 7. 4. 6,

))

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99

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99

RV. VIII. 29. 1.,, RV. VIII. 29.

99

Page

223

line

6

read

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99

99

225

line

12

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ft

227

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1

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ii

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, 15

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99

for l_
KV. VIII. 70. 5. , RV. VIII. 59. 5.

V*

99
99
99
99
99
99

9>

99
9>
99

JV, jB, — It is a matter of regret that a good many misprints have remained
notwithstanding the pains taken to insure accuracy. During the summer
vacations I was absent from Lahore for a considerable period. The task of
correcting proofs had to be entrusted to some other hand in my atysenco as the
proofs were likely to be lost or would have been very much delayed, had they
been sent to me to Cashmere or other distant hills from Bombay. Even as it igf
it has taken about six years to print the text of Nirukia. If no arrangement
had been made for summer vacations, the period of six years would have been
considerably prolonged. I do not say this to throw blame on any particular
person. The final responsibility is wholly mine. However I think that mosto
of the misprints are such as can be easily corrected by the reader hinwaif.

THE NIGHANTTJ

AND

THE NIRUKTA

THE OLDEST INDIAN TREATISE
ON ETYMOLOGY, PHILOLOGY, AND SEMANTICS

CRITICALLY EDITED FROM ORIGINAL MANUSCRIPTS AND

TRANSLATED FOR THE FIRST TIME INTO ENGLISH, WITH

INTRODUCTION, EXEGETICAL AND CRITICAL NOTES,

THREE INDEXES AND EIGHT APPENDICES

BY

LAKSHMAN SARUP, M.A. (PANj.),D. PHIL. (OxoN.)

LATE PROFESSOR OF SANSKRIT AT THE UNIVERSITY OF THE PANJAB. LAHORE

INTRODUCTION, ENGLISH TRANSLATION AND NOTES

MOTILAL BANARSIDASS

DELHI :: VARANASI :: PATNA,

Published by \ Parted by :

Sundar Lai Jain Shanti Lai Jain

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TO
PROFESSOR A. A. MACDONELL

AS A HUMBLE MARK
OF RESPECT

TABLE OF CONTENTS

( Introduction )
I. INTRODUCTION TO THE NIGHAJfJV

a. Detailed description of Manuscripts

b. Two recensions ......

c. Devaraja and his commentary ....

d. Roth's edition of the Nighantu

6' Bibliotheca Indica edition of the >Nighantu

/. Title of the work

g. Division of the Nighantu

h. Author of the Nighantu . . .

INTRODUCTION TO THE NIRUKTA

PAGE

5
9

10

11

12
13
13
14

a. Earlier editions of the Nirukta 15

b. Detailed description of the Manuscripts .... 19

c. Relationship of the Manuscripts — two recensions ... 39

d. Omissio ex homoeoteleuto in Sanskrit Manuscripts . . .40

e. Dittography in Sanskrit Manuscripts 41

/. 1 . Three stages of interpolations 45

2. Parallel instance of Servius, commentator of Virgil . . 48

g. Commentators of Yaska 49

h. Yaska's contributions to Etymology Philology and Semantics . 53

1. Date of Yaska . . . . . . • .53

2. Phonetic equipment of Yaska 54

3 . Importance of Etymology . . . . ,56

4. Principles of Etymology 57

5. Plato on Etymology' . . . . . .63

6. Philological speculations of Yaska . . . . 64

7. Origin of Language 66

8. Parts of speech . . . . . .66

9. Aristotle's definition of Noun and Verb ... 66
10. Semantics. How names are given : Criticism and

Rejoinder . .68

t. Early anti-Vedic Scepticism . . . . . . . 71

TABLE OF CONTENTS

( English Translation and Notes )

CHAPTER I

Four classes of words

Prepositions .

Particles

Expletives .

Are all nouns derived from verbs ?

The Kautsa controversy

Importance of etymology .

Compilation of the Mghantu

CHAPTER II

Principles of Etymology

Sakapuni and a deity

Devapi and Santanu

Vrtra

Visvamitra and the Rivers .

CHAPTER III

Inheritance .

Brotherless maiden .

Fingers

Synonyms of beauty

Niyoga

Similes

Onomatopoeia

Synonyms of Heaven and Earth

PAGE

CHAPTER V

6

Vanusyati

7

Varaha

8

Vi?nu

. 13

Adhrigu

14

Vajapastya

. 16

Nicumpuna

. 18

Krtti

. 20

Prthak

Srni .

CHAPTER VI

21

27

Virudhah

9ft

Indra and the Seers

•o
31

Asih.

35

Kimidin

Jarayayi

Amina

Ghramsa

39

Pratadvasu

4.1

Bekanata

Tr I

43

Sirimbitha

47

Bunda

48

CHAPTER VI]

49

51

Nature of Stanzas .

.

55

Deity

.

CHAPTER IV

Homonyms
Jathara
Kayamana
Dayamana
Vyantah
Erire .
Anta .
Varya .

56
59
61
63
65
67
69
71

Are Gods anthropomorphic ?

Metres

Agni

Jatavedah

Vaisvanara

CHAPTER VIII

Dravinoda
Barhih
Tvastf
Apr!

PAGE

73

75
77
79
81
83
85
87
89

91

93

95

97

99

101

103

105

107

109

111

113
115
116
119
121
123
125

129
133
135
138

TABLE OF CONTENTS

vii

CHAPTER IX

Sakuni

Dice .

Quiver

Whip .

Rivers

Wilderness

Ends of the Bow

CHAPTER X

Vayu .
Rudra .
Brhaspati
Yama .
Ka

Tarksya
Vita .
Indu

Soma .
Death .

Maruts .

CHAPTER XI

PAGE

Aptyah

PAGE

175

Sarasvati

177

139

Sinivali

179

141

Gaurl .

181

143

Ila .

183

145

147

CHAPTER XII

149

151

Asvins .

. 184

Bhaga .

. 189

Varuna

. 191

Seven Seers .

. 196

. 153

Divine women

. 199

. 155

. 157

Exegetical and Critical Notes 2

00-245

. 159

. 161

•a ^o

Alphabetical list of Stories related

. 163
. 165

in the Nirukta

. 246

. 167

Index of Authorities cited in the

Nirukta .

. 247

. 169
. 171

List of Quotations occurring in
the Nirukta, arranged in the

. 173

order of the Sar/ihitds

. 248

LIST OF ABBREVIATIONS

AA. = Aitareya Aranyaka.

AB. = Aitareya Brahmana.

AP. = AtharvaVeda PratiSakhya.

Ap. Dh. = Apastamba Dharma Sutra.

AV. = Atharva Veda.

Bau. = Baudhayana Dharma Sutra.

Bhag. Pu.= Bhagavata Purana.

Bib. Ind. = Bibliotheca Indica.

Brh. D. = Brhad-devala.

Brh. U. = Brhadaranyakopanisad.

Ga. = Gautama.

Ga. Dh. = Gautama Dharma Sutra.

GB. = Gopatha Brahmana.

IA. = Indian Antiquary.

Is*a U. = • ISavasyopanisad.

KB. = Kau§Haki Brahmana.

KS. = Kathaka Samhita.

MahanU.= Mahanarayana Upanisad.

MB. = Mahabhasya.

Mbh. = Mahabharata.

MS. = Maitrayani Samhita.

MW. = Monier Williams' Dictionary.

N. = Nirukta.

Ngh. = Nighantu.

N. Su. = Nyaya Sutra.

Pa. = Panini.

Pu.

PM. =
R. Kh. =
RP. or RPr.
RV.

R.Vidh. =
RVKh. =
§ad. B. =

S. Su. =

sv. =

SV.B. =
Sveta.U. =
TA. =
Tand.B. =
TB. =

TPr. =
TS. *

U. Su. =
Va. =

Vai. Su. =»
VP.} VPr.=
VS. =

VSu.
Ya. or

Purana.

Purva Mimamsa.

Rgvidhana Khantfa.

=Rgveda Pratis"akhya.

Rgveda

Rgvidhana Kharcla.

Rgvidhana Khanda.

§advimsa Brahmana.

Satapatha Brahmana.

Samkhya Sutra.

Sam a Veda.

Samavidhana Brahmana,

5vetasvataropani§ad.

Taittiriya Aranyaka.

Tandya Brahmana.

Taittiriya Brahmana.

Taittiriya Pratis*akhya. -

Taittiriya Samhita.

Unadi Sutra.

Vasi§tha Dharma Sastra.

Vaisesika Sutra.

Vajafianeyi Prati^akhya.
= Vajasaneyi Samhita.
= Vedanta Sutra,
a. = Yajftavalkya Smrti.

EIGHTH BOOK.

PREFACE

WHEN I first came to Oxford in the autumn of 1916, I undertook,
on the suggestion of Professor A. A. Macdonell, to collate the hitherto
unutilized Nirukta Manuscripts, contained in the Max Miiller Memorial
and the Chandra Shum Shere Collections, and to see if some new light
could be thrown on the text of the Nirukta. A careful examination of the
materials at my disposal lias led me to the conclusion that the text of
the Nirukta has been gradually expanded by the addition of short passages,
chiefly in the etymological explanations which easily lent themselves 'to
such interpolations. At present the history of this gradual expansion
can be traced only down to the thirteenth century A.D. There is a lack
of reliable evidence going further. But I have reasons to suspect that even
up to the thirteenth century, the text of the Nirulda has not been handed
down with a uniform and unbroken tradition. A few remarks of Durga
scattered here and there in his commentary open up the possibility that
the interpolators were already busy with their nefarious work. There
is no doubt that the text had already been tampered with. Thus one
should be cautious in making Yaska responsible for many passages, and the
numerous absurd derivations contained therein, now commonly attributed
to him. All such passages have been pointed out in my edition of the
text, which sets forth as clearly as possible the history of the gradual
expansion by means of square brackets and foot-notes.

I have also produced, for the first time, a complete English translation
of the whole of the Nirukta. I have added numerous exegetical and
critical notes with a view to extract as much information as possible
from Yaska. And in order to make my work further useful, I have
also prepared the following Indexes and Appendices: (1) An Index to
the words of the Nighantu with meanings ;] (2^ An Index to the words of
the Quoted Passages occurring in the Nirukta vith meaning*; (3) an Index

2 PREFACE

Verborum to the Nirukta minus the Quoted Passages with meanings;

(4) An alphabetical list of the ^Quotations occurring in the Nirukta ;

(5) An alphabetical list of the Untraced Quotations occurring in the
Nirukta; (6) A list of Vedic Quotations arranged in the order of the
Samhitas; (7) A list of the Authorities mentioned by Yaska; (8) A list
01 Stories related by Yaska ; (9) The Relation of the Nirukta to other
texts, i.e. a collection of parallel passages from the Brahmanas, Prdti-
Sakhyas, Mahtibhdsya, &c.; (10) An alphabetical list of the etymologies
to be found in the Nirukta ; (11) A list of the Nirukta passages quoted
by Sayana. The whole work being embodied in the form of a dissertation
was presented to, and accepted by, the University of Oxford, for the
degree of Doctor of Philosophy. Notwithstanding the Statt. Tit. VI,
Sec. v, § 5. (8), which requires an Advanced Student to publish his thesis
in extenso before supplicating for the said degree, the Committee for
Advanced Studies very kindly permitted me — taking into consideration
the very high cost of printing at present — to publish the Introduction
alone. I think I need make no apology for bringing out this part only
at present, in the hope that the rest will follow in course of time.

If my labours have borne any fruit, it is simply due to the guidance
which I have received in the course of my work, and which it is my very
pleasant duty to acknowledge.

I owe a great debt of gratitude to Professor A. A. Macdonell. The
inception of this study is, as I have already mentioned, due to his
suggestion. The whole work was done under his supervision. His guidance
and encouragement have been of invaluable help to me. And through his
recommendation the Administrators to the Max Miiller Memorial Fund have
voted a sum of £50 for the publication of my dissertation — my thanks to
them for this generous help. I am much indebted to Dr. F. W. Thomas,
Librarian, India Office, and to Dr. J. Morison, Librarian, Indian Institute,
Oxford, for granting me facilities in the use of books, and for their
readiness to help me in every way whenever I had the occasion to seek
their advice. I desire to put on record my special thanks to Mr. Madan,
ex-Librarian of the Bodleian, for permission to work on valuable manu-
scripts during the dark days of air-raids, when the manuscripts had been
carefully stored away. Professor A. B. Keith has placed me under great

PREFACE 3

obligation by giving me his valuable opinion on many difficult points.
Dr. T. W. Arnold, C.I.E., Educational Adviser to the Secretary of State
for India, has taken a good deal of interest in my work and has supported
me in almost every obstacle to the completion of my studies.

It has been my privilege to interpret an ancient Indian author, who
as far as Etymology and Semantics are concerned, is far in advance of
the greatest of ancient Greek writers like Plato and Aristotle, and if he
comes to be better appreciated, my labour will be amply repaid.

LAKSHMAN SARUP

BALLIOL COLLEGE, OXFORD.
July, 1920.

INTRODUCTION

THE NIGHA^TU

THE following manuscripts have l>een collated for this edition of the
Nighantu, :

1. Max Muller Memorial MS. e. 5 = M 1

2. „ „ „ „ e. 6 = M2

3 and 4. „ ,, „ „ e. 7 = M 3 and M 4 respectively

5. Chandra Shum Shere MS. d. 184 = C 1

6, 7, 8. „ „ „ „ e. 62 = C 2, C 3, C 4 respectively

9. MS. Sanskrit e. 17 = S

10. MS. Wilson 379 = W 1

11 and 12. „ „ 502 = W 2 , W 3 respectively

13. ;, „ 503 = W4

<(. Detailed Description of the Manuscripts.

M 1. — This is a neatly-written manuscript in Devanagari characters on
paper. It originally consisted of 13 leaves, but the first two are missing
The accent has been -marked in yellow ink. The text is not bounded on
either side by double lines.

The size of the paper is 9J" x 3|".

The number of lines on each page varies from 9 to 10. The date given
on f. 14 r. as £ak. 1455, is not reliable, and has obviously been added at
a later period by a different hand, as the evidence of the writing indicates.
The manuscript is well preserved, but neither its general appearance nor
the condition and the colour of its paper, nor its spelling lend the least
support to the date given above. It is on the whole accurate. It belongs
to the longer recension. The scribe seems to have been a devotee of Krsna,
for he says : ^V ftWLU^*^- Neither the name of the scribe, nor of the
owner, nor of the place of its origin, is known.

M 2. — This is perhaps the oldest of all the manuscripts of the tfighantu.
It is written in DevaMgam characters on paper, but is not well preserved.
In many places it suffers from illegibility, partly caused by the smudging
of the ink.

It begins : $ *TOt TOUrra H $ H W flj^f JH^Mlfa . . . , &c. It gives
the fiiksa Cati&taya in 26 leaves. The different traUises are not bodily

6 INTRODUCTION TO THE NIGHANTU

separated from each other, all the four, i. e. fiiksd, Jyotisa, Chandas and
Nighantu being written continuously without a break. The end of each
is found on f. 4 r., f. 7 v., f. 12 r., and f. 24 v. respectively. The accent is
not marked. The text is bounded on each side by double black lines.

The size of the paper is 9f " x 4J"

The number of lines on each page varies from 10-13.

It has preserved the archaic spelling in many cases, especially in the
case of ^5t ; <*K«JW is written ItfcK^ULi: and <fK*ll*!j: as lrfK*JH5: on
f. 22 v. Ff. 15-26 are slightly worm-eaten. It was copied in the month
of Phdlguna, Samvat 1778, by a scribe named £ivananda. It belongs to
the shorter recension.

M 3. — This is a paper manuscript, neatly written in Devandgarl
characters. In this manuscript also the j&iksd, Jyotisa, Chandas, and
Niyhantu are written without a break between them. The accent in the
Niyhatdu is not marked. The size of the paper is 9"x4", and the
number of lines on each page is 7. The text is bounded on each side by
double red lines. The name of the owner is As'arama KedaresVara, son of
6n Xandarama. It was copied for private study at Benares. The date given
is Samvat 1801: (sic)

• ^ne manuscript ends : (sic) JETt ^fU^«*l^<sHI II ^00 H
II

It belongs to the shorter recension.

M 4. — This contains the £iksay &c., without a break between them, and
gives, in 23 leaves, the 6iksd, Jyotisa, Chandas, and Nighantu, which end on
f. 5 v., f. 8 r., f. 13 r., and f. 23 v. respectively. The five adhayds of the
Niyhantu end on f. 15 v., f. 18 v., f. 21 r., f. 22 v., f. 23 v. respectively. It
begins : sft ir%JTTO 1*: N ^ $^1^5 W II € TO fiT*rf H*WTfa, &c. It
ends :

The size of paper is 8f " x Sf" ; the number of lines on each page is
8. The text is bounded on either side by double red lines. The accent is
marked in the Nighantu with red ink. No date is given, nor the name
of the scribe, nor the place.

It belongs to the longer recension.

C 1. — It consists of three different manuscripts. The first manuscript,
which gives tb* Nighantu in full, seems to be a fragment, for the first folio
is numbered 10. It appears that originally it gave the £iksa Catustaya,

VIII. 3149J EIGHTH BOOK.

DETAILED DESCRIPTION OF THE MANUSCRIPTS 7

and that now the Nighantu alone survives. It begins on f. 10 r., and ends
on f. 22 r. The text is bounded on each side by double red lines. The
accent is marked. The size of the paper is 9" x 4J" ; the number of lines
is 11. It ends: (sic) \ff( fttjdl M-<|jftUM<i: II ^ft fll«

The date Sale. 1875, and the name of the then owner, Gopala Ananda
Sarasvati, are added in a different, probably later, hand. It belongs to the
longer recension.

C 2. — Is the first of five different manuscripts bound in one volume
[e. 62]. It contains the Nighantu in 17 leaves, marking the accent with
red ink in the first adhydya only.

It begins : II sft *[%*TTO TO: II f ft: ^ II It ends : (sic) tf?T f*N%
: II ti*iiH- II Neither the date nor the name of the scribe is

given.

The size of the paper is 8J" x 3 J" The number of lines on each page
is 7. Ff. 15, 16, 17 are slightly worm-eaten.

It is written in Devanagarl characters on paper, and is fairly accurate.
It belongs to the longer recension.

C3-C4. — Are contained in the same volume, each being a &iksa
Gatustoya, of which the Nighantu forms a part. The text of each of these
jsiksa Catustaya is written continuously, and is bounded by double red
lines. The size of the paper is 8 J" x 4, and the number of lines on each
page is 10. The first two sections of the first adhydya are missing in the
first manuscript. The other manuscript is dated Samvat, 1852.

Both are written in Devandgart characters and represent the longer
recension.

The other manuscripts are a Siksa attributed to Panini, and a Siksd
attributed to Yajnavalkya. The latter begins : (sic) €l ^

i<ai«i

T, <&c. It ends:

Another manuscript bound in the same volume gives in seven leaves
the £iksd of the Sama Veda, attributed to Lomasa. It begins: If TO:
. It has preserved some old spellings ; for instance, it writes

as
The last manuscript gives the Chandomafijarl in 5 leaves. It begins: (sic)

8 INTRODUCTION TO THE NIGHANTU

l N ^ II ii*i^
r: njf^, &c.

It ends :

S4. — This manuscript contains five works. The first four consist of
the j&iksd Catustaya, of which the first three works are probably written
by the same scribe. The first part gives the fcilcsd in 6 leaves, the second the
Jyotisa in 4, the third the Chandas in 7 leaves, the fourth the Nighantu.1
The first and third were copied in £aka 1665, and the fourth in £aka 1660.
All these four parts are complete in themselves individually, each being
separately numbered. The name of their former owner is JBhatta Jayana-
rayana of Themti.

The Nighantu consists of 9 leaves. The text is bounded on each side
by a pair of double red lines. It is a neatly-written manuscript, The
accent is marked with red ink. The size of the paper is 9^" x 3f ". For
further details see Catalogue Codd. MSS. Mb. Bodl., by Winternitz and
Keith, vol. ii, p. 105.

The manuscript belongs t® the longer recension, and does not seem to
have been used by Roth.

W 1. — This contains two different manuscripts. The first is Veddrtha-
dlpikd, a commentary on the Sarvdnukramam by Sadgurusisya.

The second is the Nighantu. It begins on f . 1 v., and ends on f. 10 r.
It is without accent, quite modern, and full of mistakes. It is Roth's F.
It belongs to the shorter recension.

For further details, see Catalogue Codd. MSS, Bib. Bodl., by Winternitz
and Keith, vol. ii, p. 104.

W 2. — This manuscript contains three different works.

I. The first work is the Siksd Catustaya. It is a continuously-written
manuscript, the four parts ending on f. 3 v., f. 6 v., f. 11 v., and f. 23
respectively. The Nighantu is given without accent. It is Roth's C, and
belongs to the shorter recension. For further details see Catalogus Codd.
MSS. Bib. Bodl., vol. ii, p. 104.

W 3. II. This is the second manuscript bound in the volume just
mentioned. It gives the Nighantu in 24 leaves. It is without accent.
The name of the scribe, partially obliterated by yellow pigment, is the
following :

It is Roth's D, and belongs to the shorter recension.
III. The third manuscript is the Anuvdkdnukramanl.
W 4. — This manuscript contains two different works. The first is the
Siksd Catustaya. Its first three parts are written continuously. The

1 The fifth is the Uttarasatka-m of the Nirukta.

DETAILED DESCRIPTION OF THE MANUSCRIPTS 9

Nighantu is separated from the rest. It ends on f. 16, which gives a list
of the total number of words and Khandas for each adhydya as follows : —

Khanda words

1st 17 412 4th 3 279

2nd 22 516 5th 6 151

3rd 30 410

It is Roth's E, and belongs to the longer recension.

To these manuscripts, which I have directly collated myself, may be
added the A and B which were used by Roth (not directly collated by me),
besides C.D.E.F = W 1, W2, W3, W4, and 31, ^r, *T, ^C, *, and ^ used
by SamasYami, in his edition, published in the Bib. Ind.

b. Two recensions.

The manuscripts fall into two distinct groups : M 2, M 3, W 1, W 2, W 3
and H form one family group, and M 1, M 4, C 1, C 2, C 3, C 4, S, W 4 ;
A, B, E; «R, *§, ^J, ^, and ^ the other. The former may be called the
shorter recension, the latter the longer. The chief reason for calling the
former group the shorter recension is that at the end of every section the
explanation is more concise than in the other. The latter not only gives
an extended explanation at the end of every section, but also adds the
number of the words enumerated in the section. Besides, at the end of
every chapter, it gives a summary of the sections by quoting the first word
of every section, and adds the number of the sections in the chapter. In
many sections the shorter recension gives fewer words. It is difficult to
decide which of these two represents the original. But as far as the
longer explanation at the end of every section is concerned, it is quite
obvious that it is a later addition. The evidence of the manuscripts shows
that this addition was gradual. For instance, let us take the first section
of the first chapter. All the manuscripts of the shorter recension agree in
giving the text as follows: 4Y^ft trf^RTT:. Manuscript W2 gives the
number of the section only, i.e. USD, and throughout it follows this method,
which seems to have been the original one. Gradually a change was
introduced : along with the number of the section, the number of the words
in the section was added, and a numerical figure placed immediately before
the number of the section, as the evidence of manuscripts M 2 and W 3
indicates, in the first section of the first chapter, II ^ II is placed before
II ^ II i- e- *i\^fr tjfq<*{|: H ^ || q || In this connexion it is interesting to
note that manuscripts W 1 and M 3 at first agree with W 2, but gradually
come round to the side of M 2 and W 3. The next stage of development is
marked by the incorporation of the numerical word in substitution for the

10 INTRODUCTION TO THE NIGHANTU

figure in the body of the explanation, as II *fV%3fa5f*Tlrffl: <jfa<*H: II. This
is most clearly seen in the sections containing verbs, for instance, in sec. 16
of the first chapter, all the stages appear very clearly :

d. qprfffit <*nafd*4m: »<*$> W 1, W2.

b. „ „ msm$H M2,M3,W3.

In q»4i«q: D <\§ H Manuscripts of longer recension.

From the verbs the process was extended by ana-logy to nouns, perhaps
in imitation of Yaska's own words or for the sake of parallelism,
|fa was also introduced. Last of all came the summary and the

statement of the sections in every chapter.

Yaska's description of the Nighantu \ Samdmndyah Saindmndtah I Sa
vydkhydtavyah I N. I. 1. — and taking into consideration the fact that in
some cases, like that of Nighantu II. 6, 8, 11, &c., his only explanation is
that a particular word has so many synonyms — suits the shorter recension
better, for in the case of the longer recension such an explanation is super-
fluous. Nighantu II. 11, the shorter recension reads t|£\0fd TTT, while
the longer has: ajgtOfa -*W «THi*nf«i, and Yaska's only explanation
(N. 3. 9) is: jfHmi^HKjrU! «f^. To call this the explanation of the
longer recension is absurd, while in the case of the shorter recension it may
be accepted as an explanation to a certain extent.

c. Devaraja and his commentary.

Devarajayajvan explains every single word of the Nighantu ; his com-
mentary therefore is valuable, for it shows the state of the Nighantu in his
day. Moreover, in the introduction to his Commentary, he gives a general
description of the many manuscripts of the Nighantu known to him. He
says : ?tg ^T ^jft^fj tl^iUHt^lf^fw 3firfafarH^l^fVeftT*lTO*t I
I

He has attempted to supply a critical edition, for he says that Yaska
explained 150 words of the Naighantuka Kdnda, and Skandasvami, in
his commentary on Yaska, added some more, bringing the total to 200, so
the evidence of Yaska and Skandasvami was very valuable for these 200
words. About the rest he says :

DETAILED DESCRIPTION OF THE MANUSCRIPTS 11

Devaraia has frequently given the readings of former commentators
like Skandasvami, Bhatta Bhaskaramis*ra, and Madhava, when he differed
from them. His commentary has therefore the value of a collation of
a number of manuscripts, brought as he says from various parts of the
country, and also of the collation of former commentaries. I have care-
fully examined it and noted all the differences, as the foot-notes to the text
will show.

d. Roth's edition of the Nighantu.-

Roth examined the commentary of Devaraja, but the manuscripts which
he used were probably defective, so that his results are unsatisfactory.
Often he attributes readings to Devaraja which are not to be found in the
published text of that commentator; for instance (I. 11) the reading *TT
is attributed to Devaraja, who actually reads *n: ; he also passes over
variants given by Devaraja. Devaraja gives «RT as a variant for 'TOT,
which Roth does not mention. Similarly Devaraja gives 5jpj (I. 12) as a
different reading, which Roth again does not notice. Devaraja gives 1RH
for VRl , which Roth ignores. Other cases are :

I. 14. Roth attributes *Tf^: to Dev., who reads ^*|r:, and gives *TOT:
as a variant.

I. 13. Dev. gives ^jnis«5' for *T& as the reading of Madhava, unnoticed

by Roth.

I. 13. Dev. gives ^TOI for ^T^W as another reading, unnoticed by Roth.
I. 14. Roth attributes uf^q*i: to Dev., whose actual reading is

I. 15. Dev. reads ^^TW for ^Wf and gives ^TO! as the reading of. Skan-
dasvami, unnoticed by Roth.

I. 16. Dev. gives HT*|*lfd as another reading for *4iy!<|ffl unnoticed by

Roth.

II. 1. Dev. gives ^JRV7{. as the reading of Madhava for ^TORl, Roth does

not notice it.
II. 5. Dev. gives ^TOnfo: as a different reading for ^*T& , Roth does not

notice it.
II. 7. Dev. gives TO: as the reading of Skandasvami also, but he further

gives ^|: as a variant. Roth does not notice it.
II. 7. Dev. gi es ?pr: as a variant for "W, , Roth does not notice it.

It is unnecessary to multiply instances, for all such cases can be easily
found in my foot-notes to the text of the Nighantu.

12 INTRODUCTION TO THE NIGHANTU

Roth does not give any various readings for the fourth chapter of the
Nighantu, although the evidence of the manuscripts as shown in this
edition proves that there are several such variants.

There are a few inaccuracies of accent, for instance in III. 13.
^Tfa $ % is accented in manuscripts, but not so in Roth's edition.

There is, however, a serious omission in IV. 2. ^<*ir<!f; has been omitted
between *4f£<|IUj: and ^uRjri: . That the omission is an oversight appears
from the fact that though this section is stated to contain 84 words, Roth's
edition has only 83. Yaska explains every word of the fourth and fifth
chapters of the Nighantu. His evidence is therefore particularly valuable
for a critical edition of the fourth and fifth chapters. He gives g<4JIUn
in its proper place and explains it. Both the recensions agree in reading
^<i||<!i: between 4|£<t||(Ht and ^flXdt, and the testimony of Devaraja and
Yaska supports this reading The omission1 in Roth's edition is thus
evidently due to an oversight.

The evidence of Yaska on the fourth and fifth chapters of the Nighantu
indicates that he follows the longer recension. Thus in IV. 1 the shorter
recension gives |JM<:, but Yaska reads ^f^UT, which is also the reading of
the longer recension. Again •][ ^, which is omitted by the shorter recension,
is explained by Yaska. In IV. 2 f/f: is omitted by the shorter recension, but
not by Yaska. Devaraja has also followed the longer recension, and this
choice seems to be followed by a long line of commentators, and is also, as
Devaraja says, supported by an unbroken tradition in his own family. The
shorter recension has undoubtedly preserved the original form of the text,
at least towards the end of the sections, but the weighty testimony of
Yaska is against it. I have therefore given the text and the order in
which the words occur in accordance with the longer recension, though at
the end of every section I have placed side by side the text of both
recensions.

e. Bib. Ind. edition of the Nighantu.

Samasrami's edition of the Nighantu is useful, for besides publishing
the commentary of Devaraja Yajvan it supplies a much larger number of
various readings than Roth. But it suffers from the one defect of present-
ing only Devaraja's reading of the text of the Nighantu. The commentary
of Devaraja, however valuable as giving the various readings of the
manuscripts of his time, cannot be made the sole basis of an edition of
the Nighantu. Moreover, occasionally the text in this edition contains
words which are not justified either by the evidence of the manuscripts of
1 This was admitted, and later on rectified by Roth himself.

THE TITLE OF THE WORK 13

both recensions, or even by that of Devaraja himself. For instance, on
p. 236, appears the word ^faf?f , which does not exist anywhere ; again, on
p. 257, we find ^ifafair^ instead of the correct form ^l^flfair Samas'-
rami seems to have used six manuscripts, from which he gives a number
of various readings in foot-notes, but in the constitution of the text he has
consistently followed Devaraja. Hence it is not a critical edition, from the
point of view of constituting an independent text of the Nighantu based on
manuscript evidence.

/. The title of the work.

Sayanacarya in the Rgvedabhdsyabhumikd has given the title of
Niruktam to this list of words. He says:

i aft: i

Madhusudanasvami, the author of the Prasthdnabheda has also given
the title of Niruktam to this list of words. Similarly Samas'rami follows
Sayana in calling the work Niruktam, although he adds in brackets
(Nighantu). Sayana is evidently wrong in giving the title of Niruktam
to the Samamnaya, for Yaska distinctly states that it is called Nighantu.
Samdmndyah samdmndtah .... tarn imam, Samdmndyam Nighantava
itydcaksate I (N. I. 1). The list of words can only be called Nighantu, and
it is wrong to call it Niruktam; the term Nirukta can be applied only
when some etymological explanations are given. Moreover, all the manu-
scripts call it Nighantu.

g. The diviBion of the Nighantu.

The Nighantu contains five chapters, the first three are called the
Naighantuka Kdnda, the fourth the Naigama Kdnda, and the fifth the
Daivata Kdnda. In other words it may be said that

the Naighantuka Kdnda deals with synonyms ;
the Naigama Kdnda deals with homonyms :
the Daivata Kdnda deals with deities.

There is some sort of a principle discernible in the arrangement of the
synonyms in the first three chapters. The first chapter deals with physical
things like earth, air, water, and objects of nature like cloud, dawn, day
and night, &c. The second chapter deals with man, his limbs, like arm,
finger, objects and qualities associated with man, such as wealth, prosperity,
anger, battle, &c.

14 INTRODUCTION TO THE NIGHANTU

The third chapter deals with abstract qualities such as heaviness,
lightness, &c. The arrangement, of course, is not scientific, nor, in many
cases, even systematic, but it shows at least an attempt to group the
words methodically. The compilation of the Nighantu is the earliest
known attempt in lexicography. In India it marks the beginning of the
Kom literature, and later Kosds have sometimes been called Nighantavas.
The Nighantu contains only a small number of the words of the Rgveda,
and as it does not contain any explanations of the words collected, in
Sanskrit or any other language, the modern term ' dictionary ' cannot be
applied to it, although the Kosds can be so called. It should rather be
called a vocabulary, which is a book ' containing a collection of words of
a language, dialect, or subject ' — when ' the words are few in number, being
only a small part of those belonging to the subject, or when they are given
without explanation, or some only are explained, or explanations are
partial '.

h. The author of the Nighantu.

Nothing definite is known of the author of the Nighantu. There is
a vague reference to the time of its compilation in the NiruJcta I. 20,
which attributes the compilation of the Nighantu along with other
Veddngas to a later generation of the sages who had no direct perception
of dharma (truth).

The following two verses occur in the Moksa parvan of the Mahd-
bhdrata, chapter 342. 86, 87 :

«=pft ff

Some conclude from the second verse that Kas'yapa,1 the Prajapati, is
the author of the Nighantu, for the word vrsdkapi occurs in the Nighaiitu.
It is not safe to build any argument upon such evidence, for supposing that
Kas'yapa did invent the word vrsdJcapi he would be the last person to put
his own word in a list of difficult words like those of the Nighantu. The
Nighantu is probably not the production of a single individual, but the
result of the united efforts of a whole generation, or perhaps of several
generations.

1 The theory of Kasyapa's authorship is indeed absurd, and hardly deserves any mention,
but as many people in India believe in it, and seriously put it forward, I thought it necessary
to make a passing reference to it.

EARLIER EDITIONS OF THE NIRUKTA 15

THE NIRUKTA

a. Earlier editions of the Nirukta.

The editio princeps of the Nirukta was brought out by Rudolph Roth,
and published at Gottingen in 1852. Sanskrit scholarship in Europe was
then in its infancy. The bulk of the Vedic literature was as yet acces-
sible in manuscripts only. Even the text of the Rgveda in print was not
available, Max Muller having given to the world the first two volumes
only of his edition of the Rgveda with Say ana's commentary.1 Guides to
Vedic studies which are now indispensable, such as Prof. Macdonell's Vedic
Grammar, and books of reference like , Bloomfield's Vedic Concordance, did
not exist at that time. There was not even a good Vedic dictionary.
Taking these facts into consideration, Roth's achievement was remarkable.
He was the first to observe that the text of the Nirukta has been handed
down in two recensions, a shorter and a longer one, and to prepare a critical
edition of the same based on the manuscript material to which he then had
access. It must be admitted that as far as the text of the Nirukta is con-
cerned Roth's work has not been superseded so far, and this fact alone is
very creditable to the author of a work published nearly 70 years ago,
and speaks highly of the critical judgement exercised by him in the
constitution of the text.

But it is obvious that a work produced under such circumstances and
about three-quarters of a century ago shows certain defects and limitations.
First of all, the materials at his disposal were scanty. For instance, he
seems to have consulted only one manuscript of Durga's commentary, i.e.
MS. Mill 142,2 by no means an accurate manuscript, and Roth's incorrect
quotations from Durga's commentary, which I have pointed out in my
notes, are perhaps due to the errors of this manuscript. Hence he could
not have found it a very reliable guide. Secondly, many of the then pre-
vailing methods of indicating references are now obsolete, as, for instance,
Roth's division of the Rgveda into Mandala, anuvdka, &c., which has
curtailed, to some extent, the usefulness of his Nachiveisung, pp. 217—28.
He gives a list of various readings at the end of the first and the second
part of the Nirukta, but does not specify that such and such a variant is
to be found in such and such a manuscript, a very unsatisfactory method of
procedure, which no modern editor would follow. Further, Roth has
adopted the text of the longer recension in his edition, but he does not

1 Professor J. Wackernagel has been kind enough to write to me from Bale that as Roth's
Nirukta first began-to be printed in 1847, he could not therefore have made use of Max Muller's
edition of the Ryveda, the preface to the first volume of which is dated Oct 1849.

2 Described by Keith in the 'Catalogue of Sanskrit Manuscripts in the Bodleian Library,
vol. ii, p. 108.

16 INTRODUCTION TO THE NIRUKTA

show any reason for this preference. As proved by me elsewhere, the
longer- recension does not represent the original text of the Nirukta.
Again, 'he divided the parixista into two chapters, the 13th and the 14th,
a division not supported by the evidence of older manuscripts, which makes
the whole of the parisista, to consist of one chapter (the 13th) only. Roth
is also wrong in using the term Naigamu Kdndam as applicable to the first
three chapters of the Nirukta, the right term being Naighantuka Kaiidam.
Further, there are some inaccuracies in the text of the Nirukta itself, which
I have pointed out in my notes. Again, there is the inexplicable inconsis-
tency in using large type for printing some Vedic quotations, and small
type for others, even when they are of the same length, and are cited from
the same Veda. For instance, the passage -411^3 «t: JTft^ ^TT *Jff ' is
printed in large type and is accented, whilst the immediately following
passage -*«Tfa Pq^^qiwr^2 is printed in small type, and is not accented,
although both quotations are from the Rgveda. Other examples, are :
'^MJM ^ tnd" *HX TT ^ ^nft!' *i«*IW 3 is in large type and accented,
but 1*?t 4Jig£{ft «nft ^*f*tozn 4 is in small type 5 and unaccented.
Again, tfKftl^ttal *rf^ *rf$ • • • • 6 is in large type and accented ;
while tlT^f fH^^RT T[f?T . . . . 7 is in small type and unaccented ;
and ^*ft H W^TT OlfijdW ^WT 8 is in large type and accented ;
while TWJft <J|ir*|«| ^p?:9 is in small type and unaccented.
Again, *Hfll*JUl*t: H*5<jfl fj^10 is in large type11 arid accented;
while fa: ^f *n)p ^n^t %?f%«T12 is in small type and unaccented.
And ly^f *i*H!$0^4n ^^l^ldlH.1^ is in large type and accented;
while ^ft Vl ^f^nft *f%HT: 14 is in small type and unaccented.

In one case. Roth treats both quotations in the same manner :

^*1 *}4l ^HH 15 is in large type16 and accented. ^t
^fif ^J^SfTf " is also in large type and accented.

RV. viii. 4. 3 ; N. iii. 20, Roth's ed., p. 62. 10 RV. x. 85. 37.

RV. x. 133. 1. n Roth's ed., p. 64.

RV. i. 126. 7. 12 RV. x. 95.5.

RV. i. 27. 13. 13 RV. ii. 12. 1.

Roth's ed., p. 03. " RV. vi. 66. 9.

RV. v. 75. 7. 16 RV. iv. 19. 9.

RV. vii. 104. 21. 1€ Roth's ed., p. C3.

RV. i. 24. 10. 1T RV. viii. 102. 21.
RV. iv. 7. 3.

EARLIER EDITIONS OF THE NIRUKTA 17

This practice of Roth is misleading, and is perhaps responsible for the
fact that several Vedic passages printed in small type are omitted a»
occurring in the Nirukta by Bloomfield in his Vedic Concordance ; a few
such examples are the following : M^Kt ^JWt<J 1 * ,1 printed in small type
and without accents in Roth's edition,2 is not mentioned in VC. as being
quoted by Yaska,.and similarly —

and also Mdb< 1{\& <flifT*i, a fragment of RV. I. 164. 12, and quoted in
the Nirulda 4. 27, and wf^TJrf:, a fragment of VS. 7. 1, quoted in N. 5. 6,
are ignored. (Besides the reference of tft *P9t ^flM*^ tHTT 7 is wrong
in VC.8 It is quoted in N. 11. 7, and not in N. 10. 7 , as stated there.
Also the reference to «T\ f^ 'JJT yO^I^Hi9 is wrong in VC.,10 where it is
RV. III. 46. 3, while the correct reference is RV. III. 41. 3. Other cases
are: ^ ^ ijfl% 3RT*?t ^%, RV. III. 30. 19 c, is wrongly given as IV. 30.
19 c in VC, cf. p. 285 a ; the reference of iNt 1 ^faw^fff *TW is wrongly
given as IX. 63. 5b in VC., p. 936b, while the correct reference is VII. 63. 5b.)

The Bib. lad. Edition of the Niruktti.

This was published at Calcutta under the editorship of Samasrami from
1882-91. Its chief merit is that it, for the first time, supplies us with the
commentary of Devardja Tajvan on the Nighantu and of Durga on uie
Nirukta. It also adds an index to the words of the Nighantu as well as to
the words of the Nirukta. The practical utility of this index, however,
suffers much from its being separated into three indexes, one for each
volume and not consisting of one single whole. Besides many misprints
and errors of Sandhi, the text constituted is not very valuable from the
critical point of view, and is thus not a trustworthy basis for further
research. The editor, although his text generally agrees with the shorter

i RV. vi. 55. 5 ; N. iii. 16 ; VC., p. 1052 b. p. 328 b.

3 Roth's ed., p. 60. « RV. vi. 7. 6 ; N. vi. 3 ; Roth's ed., p. 91 ;

8 RV. x. 133. 1 ; N. iii. 20 ; Roth's ed., p. 62 ; VC., p. 839 b.

VC., p. 95 b. 7 RV. x. 81. 1 ; N. xi. 7.

« RV. iv. 51. 1: N. iv. 25 ; Roth's ed., p. 74 ; 8 Cf. Bloomfield, Vedic Concordance, p. 566 b.

VC., p. 346 b. * RV. iii. 41. 3 ; N. iv. 19.

5 RV. iv. 138. 1 ; N. iv. 25 ; loc. tit., VC., 10 Cf. p. 897 b.

B

18 INTRODUCTION TO THE NIRUKTA

recension, does not seem to realize that there are two recensions of the
text of the NiTikta, and has thus unconsciously introduced an element of
eclecticism in his edition. For instance, he omits the phrase : ^Nl^t <*^K
(vol. ii, p. 49), probably on account of its being not found in the manu-
scripts of the shorter recension, but he puts the line

(vol. ii, p. 132) within brackets in his constituted
text, although it is omitted by manuscripts of the shorter recension.
Further, he omits the passage : f^TT ^t fflBdMd TT
from his text, adding it in a foot-note with the remark :

(vol. ii, p. 181). This shows that he does not follow any general plan
with regard to the additional passages of the longer recension, as he some-
times puts them within brackets in the text itself, and sometimes adds
them in foot-notes. This would also imply that he does not regard the
passage, which he puts within brackets, as interpolations, but only those
which he adds in foot-notes ; this, to say the least of it, is altogether an
arbitrary distinction, made with reference to the additional passages of the
longer recension. Further, he is not consistent even in this, for occasionally
he puts passages of the shorter recension within brackets, as well (see
vol. iii, pp. 121-22). Examples might be multiplied. Both these editions
(i.e. Roth and Bib. Ind.) are very meagrely punctuated, and many
sentences, being not properly divided, are misleading or tend to be obscure.

The Bombay Edition.

Another excellent edition of the Nirukta, together with Durga's
commentary, is that of Mahamahopadhyaya, P. 6ivadatta, published at
Bombay in 1912. In type, in paper, and in general get-up it marks a
distinct improvement on its predecessors. The sentences are intelligently
divided, and, to a great extent, the obscurities due to defective punctuation
in previous editions have been removed. The text followed is that of the
longer recension, and the criticism to which Roth's text is subject, except
his inconsistency with regard to the use of large and small type, is applic-
able to the Bombay edition as well. The editor does not state whether he
uses any manuscripts or not in the constitution of his text. As a matter
of fact, as expressly mentioned in his introductory remarks, he has taken
the two previous editions as the basis of his own work. A critical edition
of the Nirukta professing to represent the archetype as closely as possible,
and based on the manuscript material hitherto not utilized is therefore still
a desideratum. I have, on these grounds, undertaken to edit the Nw*ukta
afresh.

DETAILED DESCRIPTION OF MANUSCRIPTS 19

Detailed Description of Manuscripts.1

MS. Max Muller Memorial, e. 8. Ml.

PART I. A.D. 1749.

Contents : The Nirukta of Yaska in the longer recension, the text of
which consists of two manuscripts, containing the two parts (the purvdrdha
and the uttardrdha) respectively. The work is divided into chapters
(adhydyas) and sections (khandas) thus : Chapter I, which contains 20 sec-
tions, begins on f. 1 v. and ends on f. 10 r. Chapter II, 28 sections, ends on
f. 21 r. Chapter III, 22 sections, ends on f. 32 v. Chapter IV lias 27
sections, and ends on f. 42 v. Chapter V, 28, sections, ends on f. 53 v.
Chapter VI, 36 sections, ends on f. 68 r. The chapters are written consecu-
tively, and at the end of each chapter there is added a short summary,
quoting the first word or words of every section — thus indicating and also
expressly stating the number of sections in the chapter. The text is
bounded on both sides by double red lines, sometimes carelessly drawn,
regularly up to f. 25 r., after which similar red lines only occasionally appear.
A short red vertical stroke is placed above the letter where it indicates the
application of the rules of euphonic combination, and is also used to mark
the termination of a sentence, being thus a sign of punctuation. The
danda appears at the end of a section only, but also points out the begin-
ning and ending of a quotation. The red vertical stroke is often confusing
as the accent in Vedic quotations is also marked with red ink.

There are two figures drawn vertically in red ink on f . 1 r. One looks
like a goddess, probably Durgd, seated in a chariot with a flying banner,
the other is the god Gane&a, seated on an ornamented lotus, to which is
added in black ink the representation of a small bird, probably a peacock.
The two figures contain between them the words : (sic) II fa^ ^jfa^
TTTW H An attempt has 'been made to colour ff. 14, 29, 42, 49, 64 with
yellow pigment, which is frequently used also to obliterate, though only
with partial success, individual words, syllables, and letters. Black pig-
ment is also employed to obliterate, for instance on f. 24 v., where half
a line is completely covered. The manuscript is neat, well preserved, and
accurate. It is the best among those belonging to the longer recension.

1 From the point of view of the general reader, the detailed description of the manuscripts
can be much curtailed. But as the manuscripts of the Max Miiller Memorial and Chandra
Shum Shere collections have not been so far catalogued,, this description, in addition to
supplying information with regard to the manuscripts material available for a critical
edition, is also intended to serve the purpose of u descriptive catalogue. And as Professor
A. A. Macdonell is in favour of it, I have retained the whole of it, without any curtailment.

B 2

20 INTRODUCTION TO THE NIRUKTA

Size: 8i"x3f".

Material : Paper.

Number of leaves : ii. -f 68.

Number of lines per folio: 9 ; ff. 3 v.-13 v. have 10 lines each.

Character : Devanagari.

Date: On fol. 68 r. : (sic) qfc °l$&<\ (=A.D. 1749

qir^ (Hf*=M (i.e. finished on the third day in the first fort-
night of the month of As* van).

Scribe : On f. 68 r. : (sic) qiiql«ii«i ^RrT ^fl** Ruswrl ^

He seems to be a faithful copyist, for he remarks (sic) :

\

Peculiarity of spelling : t is doubled in conjunction, e.g. tya = ttya.

PART II. A. D. 1775.

Contents : The Nirukta of Yaska, Chapters VII-XIII, in the longer
recension. The text is divided into chapters (adhydyas and khandas), and
sections thus : Chapter VII has 31 sections, begins on f. 1 v. and ends on
f. 11 r. Chapter VIII has 22 sections, and ends on f. 16 r. Chapter IX
has 43 sections, and ends on f. 24 r. Chapter X has 47 sections, and ends
on f. 33 r. Chapter XI has 50 sections, and ends on f. 43 v. Chapter XII
has 46 sections, and ends on f . 54 v. Chapter XIII has 50 sections, and
ends on f. 70 r. The so-called two chapters of the parisista are treated
as one. All the chapters are written consecutively without a break.
Chapter VII begins with ^ft jRlUJIil «W: II ^ft ^«jvTi<q *W II Chapters
VIII and X begin with II ffr;: ^5t$^ II Chapter IX with || ^ft ff?:: %$^||
Chapter XI with ^ || ^ fadHH^ri II W II Chapter XII with l|3ni, and
Chapter XIII with II sft U €f II. Sect. 14 of the thirteenth chapter also
begins with ||^6|| The last word of the 13th section of the same
chapter is repeated. At the end of each chapter a short summary, which
quotes the first word or words of each section and states the number of
sections in the chapter, is subjoined. The text is bounded on both sides by
double red lines from f. 11 r. to f. 33 v. Punctuation is similar to that of
Part I. Ff. 6 r.-lO v. do not give the Vedic stanza in full in the text
itself, where the first few words only of the stanza are written, while the
remaining part of the stanza is added in the margin. Black pigment is
used to obliterate a part of the line on ff. 60 v. and 63 r. F. 66 is coloured
light blue. This is also a neat, well-preserved, and accurately written
manuscript.

Size : 8 j" x 3|", and after f. 32, 8£" x 3|".

DETAILED DESCRIPTION OF MANUSCRIPTS 21

Material : Paper.

Number of leaves : 70 + ii blank.

Number of lines per folio : 9.

Character: Devanagari.

Date : On f. 70 r. (sic) ^f^ <\* H ^ (= A.D. 1775) fa^TOg *l*HMi %^
°*J °i$ (i.e. finished on the thirteenth day of the bright fortnight of the
month of Caitra).

Scribe : On f. 70 r.:

Although these two parts are brought together in the same volume in
order to make up the text of the Nirukta they are not related to each
other except in so far as they both belong to the longer recension. They
were copied at different times as their respective dates show. And the
fact that the first part uses the £aka era, while the second, the Vikrama
era, indicates that the former comes from the south, while the latter from
the north. For the sake of convenience I have used the sign M 1 for both
these parts.

MS. Max Mutter Memorial, d. 23. M 2.

Contents: The first half (Chapters I- VI) of the Nirukta in the longer
recension. The text is divided into chapters and sections thus : Chapter I
begins with ^ JlUJUntJ TO* II on f. 1 v., has 20 sections, and ends on f. 10 r.
Chapter II has 28 sections, and .ends on f. 19 r. Chapter III has 22 sec-
tions, and ends on f. 27 v. Chapter IV has 27 sections, and ends on f. 35 v.
Chapter V has 28 sections, and ends on f. 44 r. Chapter VI has 36 sec-
tions, and ends on f. 55 v. The text is bounded on both sides by double
red lines. Punctuation is similar to M 1. The Vedic stanzas are not given
in full, but the word ^B^j is added after the first two or three words of the
quotation thus: f. 5 r. 4NUejiri: ^jTjfcnf: II ^B^ II In Samdhi the sign of
the elision of short a is retained, but not always, e. g. f . 2 r. ^J7U*njfa^
and siniflfcl, loc. cit. Ff. 5, 10, 15, 20, 25, 30, 35, 40, 45, 50, i.e. every fifth
except the last is coloured with yellow pigment.

It is a very neat and beautifully written and modern manuscript.

Size 10f" x 4J".

Material: Paper.

Number of leaves : ii + 55 + ii blank.

Number of lines : 9.

Character : Devanagari.

Date : Not given, but looks modern.

Scribe : Not known.

The colophon runs : ff?T fa MI TOftj WW II ^JH W<J II

22 INTRODUCTION TO THE NIRUKTA

MS. Max Mutter Memorial, d. 24. M 3.

Contents : The Nirukta of Yaska in the shorter recension. The
parisista is treated as one chapter, and all the 13 chapters are written
consecutively, the purvdrdha being separated from the. uttardrdha only by
the words : (sic) II Tf^ **$'• M Tne text is divided into adhydyas, pddas,
and khandas thus : Chapter I begins on f . 1 v. with the words II 3Jft *nfajTO
*m: II has 4 pddas, which end on ff. 3 r., 7 r., 9 v., and 11 v. respectively.

The sections are numbered continuously — the numbering of sections in
each pdda being not afresh, but the continuation from the previous section
— thus Chapter I has 27 sections; the 1st pdda comes to an end after the
5th section; 2nd pdda after the 15th section; the 3rd pdda after the 21st
section ; and the 4th pdda after the 27th section. Chapter II has 7 pddas :
1st pdda has 7 sections, and end on f . 14 r. ; 2nd pdda has 5 sections, and
ends on f. 16 r.; 3rd pdda has 3 sections, and ends on f . 17 r. (where it is
wrongly stated I gifVtlHn& I) J 4<ihpdda has 7 sections, and ends on f. 18 v. ;
5th pdda has 3 sections, and ends on f. 19 v. ; 6th pdda has 5 secti6ns, and
ends on f . 21 r. ; 7th pdda has 6 sections, and ends on f . 23 v. Sections in this
chapter are not numbered continuously, but at the end of the chapter;
the total number of the sections is stated thus : (sic) *3f?W m^t | <SHNS«IU
§§ I ft[ifY*n^zrro. Chapter III has 4 pddas ; the 1st pdda has 7 sections,
and ends on f . 26 r. ; the 2nd pdda has 6 sections, and ends on f . 29 v. ; the
3rd pdda has 6 sections, and ends on f. 32 r. ; the 4th pdda has 6 sections,
and ends on f. 35 r. As in Chapter II, the total number of sections is
stated to be 25. Chapter IV has 4 pddas ; the 1st pdda has 8 sections, and
ends on f . 37 v. ; the 2nd pdda has 8 sections, and ends on f . 40 r ; the 3rd
pdda has 6 sections, and ends on f . 43 r ; the 4th pdda has 7 sections, and
ends on f . 45 v. As before, the total number of sections is given in the
colophon on f . 45 v. as 29. Chapter V has 4 pddas ; the 1st pdda has 6
sections, and ends on f . 48 v. ; the 2nd pdda has 8 sections, and ends on
f. 51 v. ; the 3rd pdda has 7 sections, and ends on f. 54 r. ; the 4th pdda
has 10 sections, and ends on f. 57 v. ; the total number of sections being
given as 31. Chapter VI has 5 pddas ; the 1st pdda has 5 sections, and
ends on f. 60 r. ; the 2nd pdda has 13 sections, and ends on f. 65 v. ; the
3rd pdda has 8 sections, and ends on f . 68 v. ; the 4th pdda has 5 sections,
and ends on f . 70 v. ; the 5th pdda has 8 sections, and ends on f . 73 v. ; the
total number of sections, i. e. 39, being added in the colophon, which runs
as follows : (sic) *Nw HT^t II ^^tWRT: I ^1^T9Rf $<> U W II § II ^ ^ II
Chapter VII has 7 pddas ; the 1st pdda has 5 sections, and ends on f. 75 v.:
the 2nd pdda has 3 sections, and ends on f. 76 v. (wrongly numbered

DETAILED DESCRIPTION OF MANUSCRIPTS 23

as 75 on the restored part) ; the 3rd pdda has 10 sections, and ends on
f. 79 r. ; the 4th pdda has 5 sections, and ends on f . 80 v. ; the 5th pdda
has 3 sections, and ends on f. 81 v. ; the 6th pdda has 9 sections, and ends
on f . 83 v. ; the 7th pdda has 9 sections, and ends on f. 86 v. ; the total
number of sections, i.e. 44, is added in the colophon. Chapter VIII has
3 pddas ; the 1st pada has 4 sections, and ends on f. 88 r. ; the 2nd pada
has 12 sections, and ends on f. 91 v. ; the 3rd pada has 7 sections, and ends
on f . 93 v. ; the total number of sections, 23, is stated in the colophon as
before. Chapter IX has 4 pddas', the 1st pdda has 10 sections, and ends
on f. 96 r. ; the 2nd pdda has 11 sections, and ends on f. 98 v. ; the 3rd
pdda has 13 sections, and ends on f. 102 r. ; the 4th pdda has 9 sections,
and ends on f. 104 r. ; the total number of sections being 43. Chapter X
has 4 pddas ; the 1st pdda has 13 sections, and ends on f. 108 r. ; the 2nd
pdda has 11 sections, and ends on f. 110 v. ; the 3rd pdda has 13 sections,
and ends on f. 114 r. ; the 4th pdda has 10 sections, and ends on f. 116 v. ;
the total number of sections being 47. Chapter XI has 4 pddas ; the 1st
pdda has 12 sections, and ends on f. 119 r. ; the 2nd pdda has 9 sections,
and ends on f. 121 v. ; the 3rd pdda has 13 sections, and ends on f. 125 r.
(the colophon is completely obliterated with black pigment) ; the 4th pdda
has 16 sections, and ends on f. 128 v. ; the total number of sections being
50. Chapter XII has 4 pddas; the 1st pdda has 11 sections, and ends on
f. 131 v. ; the 2nd pdda has 8 sections, and ends on f. 133 v. ; the 3rd pada
has 15 sections, and ends on f. 136 v. ; the 4th pdda has 12 sections, and ends
on f. 140 r. ; the total number of sections, as stated in the colophon, is 46.
Chapter XIII, written consecutively, has 4 pddas', the 1st pdda has 13
sections — the last word of the 13th section is repeated, a sign of the
termination of the chapter — and ends on f. 144 r. ; the 2nd pdda has 19
sections, and ends on f. 152 v. ; the 3rd pdda has 9 sections, and ends on
f. 155 r. ; the 4th pdda has 7 sections, and ends on f. 157 v.

It marks the accent not only on Vedic stanzas, but on fragments of
Vedie quotations also, several words preceding the quotation are similarly
marked. The dc.nda appears at the end of a section, or the beginning and
end of a quotation.

Size: 9i"x3i".

Material: Paper.

Number of leaves : ii + 157 -f ii blank.

Number of lines : 8 ; f. 157 has 9 lines.

Character: Devanagarl.

Date : Not given, but rather old.

Scribe : Not known.

24 INTRODUCTION TO THE NIRUKTA

Injuries : It is a very much injured manuscript ; f. 12 is torn on the left-
hand side, and the text is restored on a patched-up piece of paper ; a part
of ff. 23 and 52 is injured and the text is similarly restored; on f. 153 v.
and 154 v. the right half is restored ; f. 157 is restored in a different hand-
writing. Besides, the leaves are torn in innumerable marginal spaces, but
without injuring the text.

Peculiarity of spelling : It has preserved the old calligraphy. Some of
the chief peculiarities are : ^with 1R is sometimes written as VT ; e. g. f . 1 v.,
line 5, TTMTf is written IH^R- Cf. also f. 1 v., line 6.

Tfc is written as Til ; e. g. f . 1 v., line 5, c^ = ?H% ; f . 2 v., line 1, ^%^ =°?tt*fa ;
f . 63 i ., line 2, %^WTJ = i«K?m: > and so on.

U is occasionally written as l/> e.g. f. 2 r, line 5, %^=%T<3[ and 541 4Jr)
, line 6, ^ft = ^Jnf ; f. 2 v., line 8,

But in the case of 1[ this method is not always adhered to ; occasionally
H is written in the ordinary way, e.g., f. 2 v., line 5, ^ejijjuf and not
^Hlivsf ; f. 2 v., line 7, *jf%[frf$ and not t^SRVTrf ; f. 63 r., line 2, *T^ and
not ^SRpRl , «M*^ and not <4|l*(*j: •

•^ is written as T^ft, e.g., f. 2 r., line 1, *ft: = "Rt* , line 2,
! , line 8,

Occasionally q is written like ^T, and the sign of ^ in conjunction is
added, not at the bottom, but on the side of a letter ; e. g., f . 1 v., line 3,

; but f. 2 r, line 1. *J^h" is written in the ordinary

way ; f. 1 v., line 3, ^j: = ^:.

c^ is written as a short horizontal stroke in conjunction with other
letters , e. g., f. 1 v., line 4, ^WtfT = ^TfT, line 6, ^ = ^ ; f. 2 r. line 5,

0 ; f. 1 v., line 7, S = jf .

<^ is occasionally written as a short horizontal stroke, even when it is
not a conjunct consonant; e.g., f. 2 r., line 2, ^<J? = ^f^lf , but in conjunc-
tion with ^ it is written in the ordinary way ; e. g., cf. '3|Rd| above, and
, L I vv line 6. There is dittography also, e.g., f. 2 r., line 3,

The manuscript belongs to a period when calligraphy was still in a
process of transition, consequently it preserves the old and new forms of
letters side by side; it cannot therefore be later than the fifteenth century.
I think that among the manuscripts of the Nirukto, in the Bodleian this is
the oldest and best manuscript belonging to the shorter recension.

DETAILED DESCRIPTION OF MANUSCRIPTS 25

MS. Max Milller Memorial, e. 9. M 4.

Contents : The Nirukta (7-14 chapters ; the parisista is treated as two
chapters) in the longer recension. The text is punctuated with a short
and vertical stroke, indicating Samdhi and the termination of a sentence,
while the danda appears at the end of a section, or the commencement
and end of a quotation Accent is marked ^with red ink in Vedic quota-
tions. The work is divided into chapters and sections, thus : Chapter VII
begins with II ^ft -if^lH^ *w: II fft« 3f^ II on f. 1 v., has 31 sections, and
ends on f. 15 v. Chapter VIII has 22 sections, and ends on f. 23 v. ;
Chapter IX has 43 sections, and ends on f. 35 r. Chapter X has 47
sections, and ends on f. 49 r. Chapter XI has 50 sections, and ends on
f. 61 v. Chapter XII has 46 sections, and ends on f. 75 r. Chapter XIII
has 13 sections, and ends on f . 79 v. Chapter XIV has 37 sections, and
ends on f. 96 r. All the 14 chapters are written consecutively, and at the
end of each chapter a summary similar to that described on p. 1 is added.

Size: 11" x5".

Material: paper.

Number of leaves : ii + 96 + ii blank.

Number of lines : 7.

Character: Devanagari.

Date : Not given.

Scribe : Not known.

The colophon on f . 96 r. runs as follows : II

: n <*8 11 ^

It is a neat, well- written, fairly accurate, and modern manuscript.

MS. Chandra Shum Shere, d. 178. C 1.

The text of the Nirukta is made up of two different manuscripts, which
contain Chapters I-VI and VII-X-II respectively, but both are incomplete,
and both belong to the longer recension. The two parts are separated
by a fragment of a third manuscript (ff. 38-43), which gives a part of
Chapters XI and XII. The fragment has no value for the purpose of
collation, and is therefore ignored.

PART I.

Contents: The Nirukta (Chapters I-VI) in the longer recension
The text is divided into chapters and sections thus : Chapter I begins on
f. 1 v., has 20 sections, and ends on f . 7 v ; Chapter II has 28 sections, and
ends on f. 12 r. ; Chapter III has 22 sections, and ends on f. 18 v. :

26 INTRODUCTION TO THE NIRUKTA

Chapter IV has 27 sections, and ends on f. 25 r. ; Chaptei V has 28 sections,
and ends on f. 30 r. ; Chapter VI has 35 sections only, the remaining
sections are missing. The text is bounded on both sides by double red
lines ff. 1-21; by double black lines ff. 1.1 r, 17 v, and 22-36; f. 12 is
written in a different handwriting. The accent is marked in red ink in
Vedic stanzas only. Double short vertical red strokes are used to indicate
sandhi and the end of a sentence, which are replaced by similar black
strokes from f. 7 v.-f. 12 r., which are again replaced by a similar single
red stroke ff. 19-30. The danda, as usual, appears at the end of a section
only, or at the commencement and the termination of a quotation. The
chapters are written consecutively. Numerous notes are added on the
margin, and sometimes between the lines of the text also, e.g. ff. 2, 3, 12,
18 v.} 19. At the end of each chapter a short summary, as described on
page 1, is subjoined :

Size 13" x 5".

Material: paper.

Number of leaves : 1 -1- 36 + i blank.

Number of lines : 10 ff. 1-25 ; 11 ff. 26-36.

Character : Devanagari.

Date : The last leaves of the manuscript are missing ; neither the date
nor the name of the scribe is known. From its appearance the manuscript
looks old, f. 8 is numbered as f. 9, and f. 9 as f. 11, and the mistake con-
tinues up to the end ; the reference to folios are therefore to the number
added in pencil.

Injuries: It is injured in many places, e.g. ff. 7-12 on the top (left).

PART II.

Contents : The uttardrdha of the Nirukta (Chapters VII-XII) in the
longer recension. The text is divided into chapters and sections thus:
Chapter VII begins on f. 1 v. with the words II ^ 'llSUTO *W: II ^ II has
31 sections, and ends on f. 11 r (= f. 54 r.) ; Chapter VIII has 22 sections,
and ends on f. 15 v. (= f. 58 v.) ; Chapter IX has 43 sections, and ends on
f . 23 v. ( = f . 66 v.) ; Chapter X has 47 sections, and ends on f . 32 r. ( = f . 75 r.) ;
Chapter XI has 30 sections, and ends on f. 40 v. (= f. 83 v.) ; Chapter XII
has 43 sections only, and ends on f . 48' v. ( = f . 91 v.) ; the remaining portion
of the manuscript is missing. All the chapters are written consecutively,
and at the end of each chapter a summary similar to that of Part I is
added. The text is bounded on both sides by two sets on double black
lines, ff. 1-34 (ff. 44-77) and ff. 41-48 (ff. 84-91); and by similar red lines
ff. 35-40 (ff. 78-83). The accent is marked in red ink in Vedic stanzas

DETAILED DESCRIPTION OF MANUSCRIPTS 27

only, and a short vertical red stroke is occasionally used for punctuation ;
the use of the cUiiida is similar to that of Part I. F. 9 (= f. 52) is written
in a different handwriting.

Size: llTY'x4£ .

Material : paper.

Number of leaves : 48 -f i blank.

Number of lines : 9-10.

Character: Devanagari.

Date: The last part of the manuscript is missing; consequently the
date and the name of the scribe are not known.

Injuries : ff. 18 (= 61), 34-40 (= 77-83) are slightly injured in the top
margin; f. 22 (= 65) is practically defaced by black and yellow ink, and
f. 28 (= 71) by water.

MS. Chandra Shum Shere, d. 181. C 2.
The text is made up of two different manuscripts.

PART I.

Contents : The purvdrdha of the Nirukta in the longer recension. The
manuscript is fragmentary and incomplete, containing Chapters I, IV, V,
and a part of the first section of the VI. The text is divided into chapters
and sections. Chapter I has 20 sections, and ends on f. 13 v. Chapter IV
has 27 sections, and ends on f . 26 r. Chapter V .has 28 sections, and ends
on f. 40 r. The accent is marked in red ink in Vedic stanzas only, while
a short vertical red stroke is used for punctuation. The words (sic)

II are wrongly added at the bottom of f. 1 v."in

a different handwriting. F. 1 r. has a figure of Ganesa drawn rather
crudely in red with two female attendants.

Size: 13j'"x5J".

Material: paper.

Number of leaves : i + 40.

Number of lines : 7-8.

Character : Devanagari.

Date and scribe : Not known.

Injuries : ff. 13-14 are slightly injured by worms. It looks modern.
The numbering in the original is wrong ; the reference is to the number
added in pencil. It is full of mistakes.

Peculiarity of spelling: f. 2, 1. 1 ?(W[ is written as "3*6 , f. 2, 1. 1 *ft is
written as ^f

28 INTRODUCTION TO THE NIRUKTA

PART II.

Contents : The uttardrdha of the Nirukta (Chapters VII-XIII) in the
longer recension. The text is divided into chapters and sections thus:
Chapter VII has 31 sections, and ends on f. 6 v. (= 46 v.) ; the colophon
adds : ^ft <J*ft <aJ^d<J II W II Chapter VIII has 22 sections, and ends on
f. 10 r. ( = 50 r.) ; Chapter IX has 43 sections, and ends on f. 15 r. (= 55 r.) ;
Chapter X has 47 sections, and ends on f. 20 v (= 60 v.) ; Chapter XI has
50 sections, and ends on f . 26 v. ( = 66 v.) ; Chapter XII has 46 sections,
and ends on f. 32 r. (= 72 r.) ; Chapter XIII begins on f. 32 v. (= 72 v.),
has 13 sections, and ends on £. 34 v. (= 74 v.); the colophon runs (sic)

the last chapter, which is also named XIII, has 37 sections, which are not
numbered anew, but continuously from the previous section, and ends on
f. 42 r. (= 82 r.). Chapters VIII-XII are written consecutively, and
a summary, similar to the one described on p. 1, is added at the end of each
chapter, but the summary on f.42 r. (= 82 r.) also includes that of the first
13 sections, although the summary of these sections is already subjoined on
f. 34 v. (=74 v.).

The colophon on f . 42 r ( = 82 r) runs thus : II J[f?T fa^i ^ift^^UfW II
The text is bounded on both sides by double black lines, ff. 1-23 (= 41-63)
and ff. 38-42 (=78-82) by similar red lines, ff. 24-36 (=64-76), f. 37 (=77)
is coloured yellow. A short vertical red stroke is employed for punctua-
tion, the dropping of visarga is indicated by adding them on the top of
the letter just before the red stroke, e.g. f. 1 v. (= 41 v.), 1. 3 :

0 ; op. oit. 1. 4 : Tjfasrf tgll* ; °P- &&• 1- 8 : 04VI<fi^f ^?f*ffii > and

so on.

Occasionally the short red stroke is written |{, but the sign i is not
meant to point out the elision of short a, e.g. op. cit. I. 5:

Sometimes $ is replaced by x . The danda appears at the end of a section,
or at the beginning and end of a quotation. The accent is marked in red
ink on Vedic stanzas.

Size: 13^x5|".

Material: paper.

Number of leaves : 42 + i blank.

Number of lines : 12-17.

Character: Devanagari.

Date and scribe : Not known.

Injuries : f. 1 (= 41), ff. 21-22 (= 61-22), f. 23 (= 63) are slightly injured.

It is a neat, but closely written manuscript.

DETAILED DESCRIPTION OF MANUSCRIPTS 29

MS. Chandra Shum Sh&re, d. 182. C 3.
The text of the Nirukta is made up of two manuscripts.

PART I.

Contents : The purvdrdha of the Nirukta in the longer recension. The
work is divided into chapters and sections thus : Chapter I begins on f . 1 v.
with the words : (sic) ^ J|%3{ | ^ft <j+n*4 fR* , has 20 sections, and ends
on f. 7.r. Chapter II has 28 sections, and ends on f. 12 r. (ff. 8-9, contain-
ing sections 3-11 of the second chapter, are missing in the original).
Chapter III has 22 sections, and ends on f. 18 r. (ff. 19 and 21-23, contain-
ing sections 11-12 and 14-19, are missing in the original). Chapter IV has
27 sections, and ends on f. 23 v. Chapter V has 28 sections, and ends on
f. 29 v. Chapter VI has 36 sections, and ends on f. 38 r. The chapters are
written consecutively, the summary is added as usual, punctuation and
accents in Vedic stanzas are marked in red ink. The text is bounded on
both sides by double black lines, f. 1 r. has a few laudatory verses written
on it and the words : (sic) ^TOT Mf^^s II tf^f ^faMf^fa I ^J^j.

A part of line 9 on f . 5 r., and of line 4 on f . 7 r., of line 5 on f. 7 v., is
obliterated with black pigment. Two lines are added to the top of f. 13 v.,
f. 19 v. is partially defaced by light red ink, and half a line on f. 20 r. is
similarly obliterated with red pigment. Colophon on f. 38 r. runs thus :

frvto r TOt ^TR: 11 sffr

«nr: II A female figure is drawn on f. 38 v., and a list
of several articles is added. The prominent difference of ink, characters,
carelessness, occasionally disproportionate red vertical strokes, frequent
use of red ink for marginal notes, smudging of the black ink, give a very
untidy appearance to the manuscript.

Size: 12£"x5Ty'

Material : Paper.

Number of .leaves : i + 38 + i blank

Number of lines : 10-11.

Character: Devanagari.

Date and scribe : Not known.

The name of the owner is given on f. 1 r. as Godabole Laksmana Bhatta.

Peculiarity of spelling: It occasionally writes ^ as 1, e.g., f. 1 v., line 1,
3ft <j*n«< = ^ >l«ut4. Like M 1, it frequently doubles t in conjunction
with other letters, e.g. f. 1 v., line 2, *RTf3r = Wrim ; line 3,
J ; line 4, t|<«||(\ = -d-»c||(\ ; line 8, f^TM =

30 INTRODUCTION TO THE NIRUKTA

PART II.

Contents: The uttardrdka of the Nirukta (Chapters X-XIII) in the
longer recension. The text is divided into chapters and sections thus :
Chapter X begins on f. 1 r. ( = 40 r.), has 47 sections, and ends on f. 16 v.
(= 55 v.). Chapter XI has 50 sections, and ends on f. 31 v. (= 70 v.).
These two chapters are written consecutively. Chapter XII begins with
ll^ft qui*n*T f*: II has 46 sections, and ends on L 13 v. (= 83 v.). This
seems to be a different manuscript from the previous one containing
Chapters X-XI ; the pagination begins anew, the handwriting is different,
and unlike the former the text is bounded on both sides by double red lines.
The parisista is separated from Chapter XII, and is treated as one chapter.
The numbering of leaves starts anew from the first. It begins with II ^ II ,
on f. 1 r. (= 84 r.), has 50 sections, and ends on 14 v (=97 v.). The last
word of the 13th section is repeated, but the summary is added at the
end of the 50th section. The summary, as usual, is added at the end of
every chapter. The accent is marked in red ink in Vedic quotations, while
a short vertical red stroke is used for punctuation. A line in different
handwriting is added at the bottom of f. 1 v. (= 40 v.). A line and a half
in red ink is added on the right-hand margin of f. 22 r. (= 61 r.) ; part of
the 50th section of the eleventh chapter is finished off on the top and right-
hand margin on f. 31 v. (= 70 v.). A line is added on the top of f. 11 v.
(= 81 v.). Section 43 of Chapter XIII is left out in the text, but added
on the top and the margin on the" right on f. 13 r. (= 96 r.).

Size: 9"x4".

Material : Paper.

Number of .leaves : 31 + 13 + 12 (= 58) -f i blank.

Number of lines : 7 to 9.

Character : Devanagari.

Date and scribe : Not known ; the colophon runs thus :

Injuries : It is slightly injured by worms in several places, e.g. ff. 7-4
(= 47-54) and ff.. 1-3 (= 84-86).
It has a modern look.

MS. Chandra Shum Shere, d. 179. C 4.

The text is made up of two manuscripts, containing the purvardha and
the uttardrdha, with the pari&ista respectively, each being copied by
a different scribe, at a different place and period. They will therefore be
separately described.

DETAILED DESCRIPTION OF MANUSCRIPTS 31

MS. 1. A.D. 1629 Copied at Benares.

Contents : The pilrvdrdha of the Nirukta in the shorter recension ; the
text is divided into chapters, padas, and sections, thus : Chapter I has 6
pddas ; the 1st pdda contains 5 sections, and ends on f . 2 v. ; it is not
stated where the 2nd pdda comes to an end, probably it should be ended
after the 4th section, as the number of the following section begins anew ;
the 3rd pdda has six sections, and ends on f. 6 v. ; the 4th pdda has 4
sections, and ends on f. 8 r. ; the 5th pdda has 2 sections, and ends on
f . 9 v. ; the 6th pdda has 6 sections, and ends on f. 11 v. ; 27 being the
total number of sections given in the colophon, which runs thus: (sic) II $K

u

Chapter II has 7 pddas : the 1st pada, contains 7 sections, and ends on
f. 13 v. ; 2nd pdda contains 5 sections, and ends on f. 16 r. ; 3rd pdda con-
tains 3 sections, and ends on f. 17r. ; 4th pdda contains 7 sections, and ends
on f. 18 v. ; 5th pdda contains 3 sections, and ends on f. 19 v. ; 6th pdda
contains 5 sections, and ends on f. 21 r. ; 7th pdda contains 6 sections, and
ends on f . 23 r. ; the total number of sections being 36. Chapter III has
4 pddas : 1st pdda contains 7 sections, and ends on f. 25 v. ; 2nd pdda
contains 6 sections, and ends on f . 28 v. ; 3rd pdda contains 6 sections, f . 30
containing sections 5-6 is missing ; 4th pdda contains 6 sections, and ends
on f . 33 v. ; the total number of the sections being 25. Chapter IV has
4 pddas : 1st pdda has 8 sections, and ends on f. 35 v. ; 2nd pdda has 8
sections, f. 38 containing a part of the 8th section of the 2nd pdda, and
the 1-2 sections of the 3rd pdda is missing ; 3rd pdda has 6 sections, and
ends on f . 40 v. ; 4th pdda has 7 .sections, and ends on f . 43 v. Chapter V
has 4 pddas : 1st pdda contains 6 sections, and ends on f . 46 r. ; 2nd pdda
contains 8 sections ; f . 48 containing sections 6-8 is missing ; 3rd pdda
contains 7 sections, and ends on f. 51 r. ; 4th pdda contains 10 sections, and
ends on f. 54 r. ; the total number of sections being 31. Chapter VI has
6 pddas : 1st pdda contains 5 sections, ending on f. 56 r. ; 2nd pdda contains
6 sections, and ends on f. 58 r. ; 3rd j)dda contains 7 sections, and ends on
f. 61 r. ; 4th pdda has 8 sections, and ends on f. 64 r.; 5th pdda has 5
sections, and ends on f . 66 r. ; 6th pdda has 8 sections, and ends on f . 68 v. ;
f. 1 is missing. The text is bounded on both sides by double black lines.
Punctuation is similar to that of C 3. Occasionally marginal notes are
added in red ink.

Size: 8TY'x3f".
Material : paper.
Number of leaves : i + 64

S2 INTRODUCTION TO THE NIRUKTA

Number of lines : 10.

Character: Devanagari.

Date: on f. 68 v. (= 64 v.) : (sic) ifr ^Rl c^ ^
(i.e. completed on Wednesday in the former half of the month Vaisakha
A.D. 1627).

Scribe: on f. 68 v. (= 64 v.) : (sic)

Place: on f. 68 v. ( = 64 v.) : (sic) II

ii *prrtt TO: n

Injuries: ff. 1, 30, 38, 48 are missing; f. 22 is injured, and slightly
defaced, and f. 33 is defaced by marginal notes.

Peculiarity of spelling : 1J is occasionally written as I/, e.g. f. 2 r. line 2 :

f. 2 r., line 8 : *R^ = qjlfl f . 2 v., line 4 :

^t is occasionally written as |/| e. g. f. 2 v., line 2 :
= «ii*n<3nni«4i: but cf . line 3, f . 2 v., line 8 :

is occasionally written in conjunction thus : f . 3 r., line 2 :
j line 4 :

Manuscript containing the uttardrdha. A.D. 1691.
Copied at Dacca.

Contents The second part (Chapters VII-XII) of the Nirukta in the
shorter recension ; the text is divided into chapter, pada, and section. In
this division, and the number of pdclas in a chapter, and that of sections in
a pdda, it agrees with M 3. The 7 pddas of Chapter VII end on ff'. 3 r.
(= 67 r.), 4 v. (= 68 v.), 7 v. (= 71 v.), 9 r. (= 73 r.), 10 v. (= 74 v.), 13 r.
(= 77 r.), 16 v. (=80v.) respectively; the 3 pddas of Chapter VIII
end on ff. 18 r. (= 82 r.), 21 v. ( = 85 v.) 24 r. (= 88 r.) respectively; the
4 pddas of Chapter IX end on ff. 27 v. (= 91 v.) ; 30 r. (= 94 r.), 33 v.
(=97 v.), 35 v. (= 99 v.) respectively; the 4 pcidas of Chapter X end
on ff. 39 v. (= 103 v.), 42 v. (106 v.), 46 r. (110 r.), 48 v. (= 112 v.) respec-
tively; the4£>adasof Chapter XI end on ff. 51 v. (= 115 v.), 54r. (= 118r.),
58 v. (= 122 v.), 62 v. (126 v.) respectively ; the 4 pddas of Chapter XII
end on ff. 65 v. (=129 v.), 68 r. (= 132 r.), 71 v. (= 135 v.), 75 v. (= 139 v.)
respectively, f. 56 r. (= 120 r.) is left blank. The text is bounded on
both sides by treble black lines. The accent in Vedic quotations is marked
in red ink. The short vertical stroke is replaced by a similar black stroke
for punctuation. The use of the danda is similar to M 3.

The parisista is separated from Chapter XII, and is contained in
ff. 76-94 (= 140-158). The division of the text into pddas and Khandas

DETAILED DESCRIPTION OF MANUSCRIPTS 33

is identical with M 3. The 4 padas of Chapter XIII end on ff. 80 v.
(= 144 v.), 89 r. (= 153 r.), 91 v. (= 155 v.), 94 r, (= 158 r.) respectively.

Pagination is continued from the end* of Chapter XII. The date given
on f. 94 r. (= 158 r.) : (iic) *T «TOgM ^ 33OTT% ^m% qM j|Vinft ||
cannot be genuine, for it is clear from the numbering of folios that it must
have been written after Chapter XII, which was finished in 5R^ q^>8^> J
hence, it could not be earlier than cj^g^. The name of the scribe is
Harirama, a resident of Muphalipura. The colophon runs thus : (sic)

Size: 9"x4".

Material : Paper.

Number of leaves : 94 + i blank.

Number of lines : 8.

Character: Devanagari.

Date: on f. 75 v. (= 139 v.) : ^f% *\ *fa^ «^8^ (= A.D. 1691)
IT ^T^ JTT^T ^ M $>*.

Scribe: on f. 75 v. (= 139 v.) : ^)^^4t*)^^: he seems to have taken
grea,t pains in copying the manuscript, for he remarks :

n

Place : on f. 75 v. (= 139 v.) (sic) II ^ft ^RTRTaT ^PMdf^<( II
Injuries: ff. 1-11 (= 65-75) are slightly defaced.
Peculiarity of spelling : it occasionally writes if as in Part I, e. g.
f. 1 v. (= 65 v.), line 1
,, „ r,

» „ 3

Some of the figures for numbers are occasionally slightly different:
8 = ii, M = ^, ^ = ^J f. 73 r. (= 137r.)5 ^t is written as f ; f. 73 r.

(= i37 r.), line 8:

MS. Chandra Shum Shere, d. 180. C 5.
The text is made up of two manuscripts which are described separately.

MS. containing the purvardha, A.D. 1758.

Contents : Chapters I- VI of the Nirukta in the shorter recension. The
text is divided into padas and sections. It agrees with C4 in having

C

34 INTRODUCTION TO THE NIRUKTA

six pddas in Chapter I. It is carelessly written, and full of mistakes. The
text is bounded by double red lines up to f. 24, and by similar black lines,
ff. 25-67. Ff. 55 v., 56 are defaced by disproportionate marginal notes.
F. 57 is wrongly numbered 56 in the original.. The first four lines on
the top of f . 58 r. are to be crossed. Two geometrical figures .-e drawn
on f . 1 r.

Size: 8J"x4*":

Material: Paper.

^Number of leaves : i + 67.

Number of lines : 7-14.
^ Character: Devanagarl.

Daoe: on f. 67 v. (sic) SR^ ^8 J^ *faft % *^l ^ « TJ%
(= A.D. 1758).

Scribe : The name of the owner is added in a different handwriting
on f . 67 v. : ^T *ftfa quto^KW^ Hiyjq ft % ^ *RrfTT (i. e. this book
belongs to Nathurama, son of Bhamangabarama).

MS. containing the uttdrardha with the parisista, dated A.D. 1479.

Contents : Chapters VII-XIII of the Nirukta in the shorter recensioa,
written consecutively. The text is divided into pddas and Khandas,
agreeing with C 4 in the number of pddas and Khandas, distributed in
each chapter and pdda respectively. The seven pddas end on ff. 2 v.
(= 69 v.), 3 v. (= 70 v.), 5 v. (= 72 v.), 7 r. (= 74 r.), 8 r. (= 75 r.), 9 v.
(= 76 v.), 12 r. (= 79 r.); the three pddas of Chapter VIII on ff. 13 r.
(= 80 r.), 16 r. (= 83 r.), 17 v. (= 84 v.) ; the four pddas of Chapter IX on
ff. 20 r. (= 87 r.), 22 r. (= 89 r.), 24 v. (= 91 v.), 26 r. '(= 93 t.) ; the four
pddas of Chapter X on ff. 29 v. (= 96 v.), 31 v. (= 98 v.), 34 v. (= 101 v.),
36 v. (= 103 v.) ; the four pddas of Chapter XI on ff. 39 r. (= 106 r.), 41 r.
(= 108 r.), 43 v. (= 110 v.), 46 v. (= 113 v.) ; the four pddas of Chapter XII
on ff. 49 r. (= 116 r.), 51 r. (= 118 r.), 54 r. (= 121 r.), 56 v. (= 123 v.) ; the
four pddas of Chapter XIII on ff. 60 r. (= 127 r.), 67 r. (= 134 r.), 69 v.
(= 136 v.), 71 v. (= 138 v.). The text is bounded on both sides by double
black lines. The accent in Vedic stanzas is marked in red ink. Punctua-
tion- is similar to M 3. It is a very good manuscript, neat and accurate.

Size: 8f"x3£".

Material : Paper.

Number of leaves : 72 + i blank.

Number of lines : 9.

Character: Devanagarl.

DETAILED DESCRIPTION OF MANUSCRIPTS 35

Date: on f. 71 v. (= 138 v.) : H ^rf^T ^RHTJ^M ( = A.D. 1479)

Scribe : on f. 71 v. (= 138 v.) : <tfM?;U! f^ff *g fSff^TTOftr II ^ II
The Colophon runs thus : (sic) ^ft ^

^ TT° Wj[ -*u*<«<<q«n«f »Tlni«i7,«!j &c. The name of the owner

is given on f. 72 r. (= 139 r):

'^nf'f 4tf^ II Rites and sacrifices performed by the owner at various places
of pilgrimages like Kuruksetra, Benares, &c., are enumerated on f. 72 r.
(= 139 r.).

Peculiarity of spelling: ^ is always written as IZT> Tf *s written as |/?
. g. 'W = ^iri on f . 71 v., line 6.

f. 54 r. (= 121 r.), line 3 : ^RWT: = T^Rm:

,, „ „ 4 : farf = "HRt and so on.

^ is written as |/H, e. g»

f. 53 v. (= 120 v.), line 9 :

„ „ „ 2 : fti = fMI^MJ and so on.

is written as |/| , e. g.

f. 53 v. (= 120 v.), line 1 :

» » ,» 6:

is written as |/^5t, e.g.

f. 5 r. (= 72 r.), line 6 :

?fvin conjunction with ^is written as a short vertical stroke, and with
or ^as a horizontal stroke, e. g.

^WTf I W = ^T and so on.
^T is written variously as ^ or ^ or ^.

Injuries: ff. 9 (=76), 10 (=77), 19 (=86), 29 (=96) are slightly
injured.

MS. Chandra Shum Share, e. Bt C 6.

Contents : The Nirukta of Yaska in the longer recension. It consists
of three manuscripts ; the first contains Chapters I-V- in 86 leaves (86 v.
gives a part of the first section of Chapter VI) ; the second, Chapter VI in

0 2

8b INTRODUCTION TO THE N1RUKTA

27 leaves (numbered in the original as 47-73 = 87-113); the third,
Chapters VII-XIV, in 78 leaves (= 114-191). The division of the text
into Chapters (adkydya) and sections (KJtandas), the punctuation, and the
method of marking the accent in Vedic stanzas are identical with M 4.
The text is bounded by double red lines only occasionally. F. 3 is replaced
by a leaf in a later handwriting. Ff. 87-92 are written on blue paper.
A summary similar to M 4 is added at the end of each chapter.

Size : 8J" x 4" (ff. 1-86) and 7}* x 3| (ff. 87-113), 7£" x 3J" (ff. 114-191).

Material: Paper.

Character: Devanagari.

Number of leaves : i + 191 -f i blank.

Number of lines: 7 (ff. 1-113), 7-10 (ff. 114-191).

Date and Scribe : Not known.

The name of the owner is added on f. 114 r. : I

MS. Chandra Shum Shere, d. 183. C 7.

Contents: The uttardrdha of the NiruJda, Chapters VII-XI, and
sections 1-27 of Chapter XII in the shorter recension. The text is
bounded by treble black lines on both sides, and is divided into pddas
and Khandas. The numbering of sections does not begin anew in each
pdda, but is consecutive for the whole chapter, and agrees with the
manuscripts of the longer recension. It looks old; the ink is totally
effaced in several parts, which makes it difficult to read; but it is not
really old, for it does not display any characteristics of old writing. It
is full of mistakes. Three lines are added at the bottom on f. 13 v., 52 v.
Marginal notes are occasionally written.

Size: 9j*x34".

Material: Paper.

Number of leaves : i + 58 + i blank.

Number of lines per folio : 7.

Character: Devanagari.

Date and Scribe : Not known, for the last leaves are missing.

Peculiarity of spelling : 7^ is occasionally written as a short horizontal
stroke in conjunction. F. 1 v., line 1 ; HJjfi'Hi = HJift*!!, f. 1 v., line 2 :
^t?t = ^jf^f • 1 is doubled in conjunction with ^, e.g. ?W$ = 1*$. F. 58 v.
is torn in tv, j.

DETAILED DESCRIPTION OF MANUSCRIPTS 37

MS. Wilson 488. W 1.

Yaska's Nirukta, A.D. 1768.

This is described in detail by Keith in the Catalogue of Sanskrit
Manuscripts, vol. ii, p. 107. His description may be supplemented by the
following: the Colophon on f. 79 v. runs thus : (sic) II "^ II

8 ^ II

Two more verses are added in a different hand, one being a slight
modification of a verse from the Pancatantra. The purvfrrdha and the
uttarardha are written in different hands.

Peculiarity of spelling : ?^and rf^are occasionally doubled in conjunction

with ^, e. g. - -

f . 1 v., line 7 :
f. 2 r., „ 2 :

Number of lines per folio: 7 (ff. 1-21), 9 (ff. 22-79), 7 (ff. 80-162),
8 (ff. 163-183).

Injuries: Ff. 53-63 are slightly injured by worms on the left
marginal top.

MS. Wilson 491. W 2.

This manuscript is described in detail by Keith in the Catalogue of
Sanskrit Manuscripts in the Bodleian Library, vol. ii, p. 106. His descrip-
tion may be supplemented as follows :

Peculiarity of spelling : It writes VT as Vf
H is occasionally written as |/, e. g.

Number of lines per folio : 8 (ff. 1-61), 9 (ff. 62-78), 8 (ff. 79-91), 9
(ff. 92-101), it varies from 10-11 (ff. 102-130).

F. 104 is upside down. The size of leaves (ff. 79-86) is : 8|" x SJ*.
Ff. 79-130 are written in a handwriting different from that of the previous
folios.

38 . INTRODUCTION TO THE NIRUKTA

MS. Wilson 474. W 3.

This is described in detail by Keith in the Catalogue of Sanskrit
Manuscripts in the Bodleian Library, vol. ii, p. 107. His description may
be supplemented by the following :

Peculiarity of spelling: TJ is occasionally written as I/, e.g. f. .2 r.
line 2: f$ = tj^TJ ^ = *&™> ^ft = ^THf; f. 2 r., line 3;

is written as |/TJ, e. g

But its chief peculiarity is that it frequently doubles consonants in
conjunction, e.g. f. 2 r., line 2 : *jfa|3T: ^is doubled, v*^n> 1is doubled ;
yrJIiqT. rfv is doubled ; line 4: fti|pT, ^ is doubled; line 5: ^jfahf^ ^
is doubled ; OjqH^, i^is doubled ; line 6 : TgiiIW>for n^p^o; iine 7 : ?rf, ?
is doubled ; f. 2 v.t line 2 :. fM^lj"^^^ for f^^W^} f. 3 r., line 1 :
'Wni. ^T is doubled ; line 6: ^g^H> ? is doubled, TT^, ^T is doubled;

f. 4 r., line 1 : TTT^t<$i^**<*j«nf\*!ji«ii<nkv*tf^i for ^ii^l^^*Hl!enr\5n^ q*,«il«i>

and_so on.

MS. Mill 144. Mi.
Copied at Ahmedabad, A.D. 1730.

This is described in detail by Keith in the Catalogue of Sanskrit
Manuscripts in the Bodleian Library, vol. ii, p. 106. It occasionally
doubles ?Hn conjunction with other consonants, e.g. f. 2 r., line 8:

&C.

The numbering of sections does not begin anew in each pdda, but is
continuous, and agrees with the longer recension as to the total number of
sections in Chapters IX-XII. It belongs to the shorter recension.

MS. Sanskrit, e. 17. S.
A.V. 1781.

This is described in detail by Keith in the Catalogue of Sanskrit
Manuscripts in the Bodleian Library, vol, ii, p. 105. The text is punctuated
as usual, and divided into chapters and sections. A summary similar to
the one described on p. 1 is added at the end of each chapter. It belongs
to the longer recension. The text is bounded on both sides by two sets of
double red lines. It is a neat and accurate manuscript.

THE TEXT OF THE NIRUKTA 39

The Relationship of the MSB. : two recensions.

t The manuscripts fall into two groups, and for the sake of convenience
and brevity, may be called A and B — A representing the longer and B the
shorter recension. None of the manuscripts grouped in these two families is
earlier than A. D. 1479. Although they have been copied from earlier manu-
scripts— often with great labour and trouble -as some of the scribes remark —
neither of them transmits the text of the Nirukta in an uninterpolated state.
Both recensions add the pariMsta — which can be proved to be an interpola-
tion by independent testimony — as an integral part of the text, and cannot,
therefore, be the faithful representatives of the archetype. Moreover, both
have besides the pariMsta, an entire section or the equivalent of a section
added on to them. These additions are meaningless. The commentary on
the Vedic stanzas quoted therein is very poor, and written in a style quite
different from that of Yaska. For instance, there can hardly be any doubt
as to the interpolated character of ix. 2, which is given as a constituent part
of the text by the manuscripts of both recensions. Further, the commentary
on the Vedic stanza in xi. 7 is meaningless and written in a different
style. The Vedic stanza, being quite easy, requires no explanation. Yaska
generally does not comment on easy Vedic stanzas, simply remarking:
iti so, nigada-vydkhydtd1, i.e. 'this stanza is explained by the mere reading*.
In all such cases, this note of Yaska comes after easy Vedic stanzas only.
It would thus be intelligible, if it had followed immediately the Vedic
stanzas in xi. 7. But as the text now stands, it is placed just after a very
difficult Vedic stanza in xi. 8. This is contrary to Yaska's method. It is
clear that the words: iti sd nigada-vydkhydtd were originally placed
immediately after the Vedic stanzas in xi. 7. The intervening passage is
an interpolation, and rather a clumsy one, for it can be easily detected.
This is further proved by the fact that Durga, who repeats every word of
Yaska in his commentary, ignores them. How these additions gradually
find their way into the text is illustrated by the following example. There
is an easy quotation in xii. 2, and" Yaska, as usual, simply adds : iti sd
nigada-vydkhydta. Some interpolators have endeavoured to add after
these words a short comment. Thus some manuscripts here subjoin the

following remark : TOTfiig W ^T*ft TOHrft <H!*ft *TO% gTHTOt: I

Further, each recension contains passages, which, being superfluous, are
omitted by the other, or are amplified versions of those in the other. For
example, B adds, between vii. 19 and 20, one entire section, which is omitted
by A. It is clearly an interpolation as the commentary on the Vedic
stanzas is identical with that of xiv. 33 with slight alterations.
1 Cf. N. x. 18, 24 ; xi. 8, 45; xii. 81.

40 INTRODUCTION TO THE NIRUKTA

Again, in B the commentary on the Vedic stanza quoted in v. 27, reads
as follows : «j^q*$ji ««<eiiQi^i«ft

u

A's version of this is greatly amplified :

<nf*T

II ^ II

Further, A contains a long passage in 6. 5 :
omitted by B.

c£. 'Omissio ex homoeoteleuto ' in Sanskrit Manuscripts.

It- is clear, therefore, that' both the recensions cannot faithfully represent
the archetype. Hence the question arises which of them adheres more
closely to the original? Roth adopted the text as given by the longer
recension in his edition, without, however, assigning adequate reasons for
his preference. The same text is also adopted by most of the editors of
the Nirukta. This text, as has been shown above, does not represent the
original. It is true that often the longer recension preserves the better
text, for sometimes passages are omitted by accident. The eye of the
scribe wanders from a particular word to the same or to a similar word,
occurring further on in the text, with the result that the intervening
words are omitted. This phenomenon known as omissio ex homoeoteleuto
is universal and of very frequent occurrence. The following example
illustrates thigjdnd of omission. In copying the lines : ' The book, which
is rather scarce, was till very lately of absolute necessity for the Student of
the Christian hymnology, above all for the Student of Adam of St. Victor's
hymns V the eye of the copyist wandered from the student of the first to
the same word in the second line and the words ' of the Christian .... for
the ' were left out. The same thing happened to the scribe of MS. C 3.
In copying the sentence: tiT^qi'K^n fl<tJ<JU!i tjvsn. I

his eye wandered from the word
in the first line to the same word in the second line, with the result that
the words nw<j*ui tjt^n. I ^nfK*J<J^ were left out.

Again, in copying N. vi. 22 : ^t TH*: itdk'ti 31^5* «3 I^fofe*J I RV.
VIII. 4. 19. "^nt: <44j|(4Mt||<^ *fl|TWrf?f I the eye of the scribe wandered
from the ^T of the first line to the similar word ^^: in the second line,

1 Clark, Descent of Manuscripts, p. 1.

THE TEXT OF THE NIRUKTA 41

consequent^ the intervening words "^TVi ?|dl^j .... f<(ftfKtJ were
omitted in MS. C 3.
Further in N. ii. 26 :

: is the first pdda of the second hemistich of the stanza of RV. III.,
33. 6. Unconsciously the scribe remembered the second pada cf^J
^nW ^RffJ and wrote it down immediately after finishing the first
with the result that the intervening words c^niiuifui: I MlfUj: MOjI^Tl ....
^*«4{«n are missing in MS. C 4. It cannot therefore be concluded that the
shorter recension is always the best, for sometimes omissions are accidental.

e. Dittography in Sanskrit Manuscripts.

On the other hand, there is also the phenomenon called dittography,
i. e. the repetition or addition of a few words or sentences. An excellent
example of dittography is furnished by The Globe on July 9, 1915.

' The Echo de Paris publishes a message from Cettinje announcing the
message from Cettinje announcing the appointment as Governor of Scutari
of Bojo Petrovitch.' T The part of the second line is a verbatim repetition
of a part of the first line,

In N. ii. 28, ^cT ^f cn<*l f^lf^f <<*lflld iTNl^i «3Tlh>

. . . the eye of the scribe wandered by chance after 3R<j to the
Vedic stanza, and he mechanically copies the whole of the first line except
^Rf ^ in MS. C 5.

Again, in N. vi. 8, the scribe of the MS. Mi. repeats JJfn!(d«MJI ^TT.

Further there are some passages whose omission by B is absolutely
unjustifiable. Yaska explains every word occurring in the fourth chapter
of the Nighantu. The omission of the passages containing the explana-
tion of any of these words is therefore inconsistent with Yaska's plan.
Examples of such omissions are the following. Yaska explains f%^pTT:
(Ngh. 4. 3. 12) in N. vi. 3, but the passage : f'PJpn fr^lUlfglfXuj: is omitted
by B. Again, Yaska explains ^t^RT (Ngh. 4«.3. 28) in N. vi. 6 as ^Jra
^«4<!!<g, which is omitted by B. This omission makes the following Vedic
quotation meaningless.

Further, in commenting upon a Vedic stanza, Yaska always starts from
the very beginning of the stanza. To leave out the first few words and to

1 Clark, op. cit., p. 6.

42 INTRODUCTION TO THE NIRUKT4

begin from somewhere in the middle of the stanza is altogether foreign to
his practice, yet if the text of B be followed, the omission of the passage:

(N. vi. 26) would involve Yaska in an incon-

sistency. All this shows that B is not absolutely reliable.

Now let us examine A. The majority of the manuscripts of A belong
to a period later than those of B. Thus, not one of them has preserved
the old spelling, while most of the B MSS. retain this peculiarity, i.e.
of writing TJ as \/ as ^r^ for ^f

ij » \/\

» "3ft » I /I

for

Again, some of the A MSS. divide the pari&ista into the so-called
thirteenth and the fourteenth chapters, while those of B put £he whole of
the parUista into one chapter only, which is numbered the thirteenth.

It has already been pointed out that A contains an obvious interpolation
in N. vi. 5, and an amplified version of B's comment in N. v. 27. Besides
these there are shorter passages scattered throughout the book which are
omitted by B and are suspected to be interpolations. One very fertile and
insidious source of interpolations is supplied by Yaska's own method of giving
etymological explanations. He does not content himself with one deriva-
tion, but goes on adding derivation after derivation of a single word till
the whole list of probable, possible, and even fanciful etymologies is
exhausted. In many cases, interpolators found it quite easy to add new
derivations and attribute them to Yaska. A contains a considerable
number of such additions, while B has only two.

The following are a few samples:
N. ii. 6. A reads : ^t si^ii^ I ^T ^t PlBdlft TT I ^IT

B reads : cp^ q'^m^ I l*i«<ni*il*i<in^. . . •

The two derivations are omitted.

N. ii. 10. A reads: ffT^ ^Wf. . . • ff7TT*nr?

B reads: ffT*S <*^I<V ..... fif«K*RI aTOftfTI 17 I

N. ii. 13. A reads :
B reads:

N. ii. 20. A reads : ^Tfa^f^ -*uf*MI*l
B reads :

THE TEXT OF THE NIRUKTA 43

N. ii. 22. A reads : JTZRT l^T *J*s*MI*J Urfjfl *Rf?f I

B reads: 1HRT Tfa <£WI« Jffi* Hqlfl I
N. iii. 8. A reads :

B reads:

N. iii. 10. A reads : ^n^^sRint I
U reads : ^IMU^Rld: I cfRfrt

N. iii. 15. A reads : qft ql W*& f%^%^ ^T^l I
qT ^3^ I ftVql fqVr^qTr *Tq1?T I

B reads : qft ql TF&l fqWqq ^«K*i I fq^Iql f^Ml^ehl JTqUf I In
this particular case it is obvious that the passage ^qT qTCRTf£, &c., is an
interpolation, for as the words stand in the first line, Yaska would naturally
give the etymological explanation of fq^RT first and then of %*K, not
vice versa. As a matter of fact he does so; after explaining f^WF he says :
^^0 <!«*lfflqN&l. This would have been absurd if the reading of A
represents the original.

N. iii. 16. A reads : mfRT ** fWT T%fa I fWt

B reads : sTT^WT T^ f^T ^f?f II <*§ II
N. iii. 19. A reads: f*H9ftTRrff<T . . . . ^ I f^fr!

B reads :

N. iv. 2. A reads:

B reads :
N. iv. 10. A reads :
B reads :

N. iv. 13. A reads: t^n: fJ*nf\rfMi
B reads :

N. iv. 15. A reads : qTOT <*«i«i)q( 9Tqt?f I S^9f ^d^ffl qT I
fTI ql^qTl
B reads : ql^qr qW^Nn Hqt?f I l^i %ff%f?T qT I

44 INTRODUCTION TO THE NIRUKTA

N. iv. 19. A reads : ^31 ^?C ^WJ} I <sTi«m CM*^I% I
I
B reads : ^F fC *WS I

N. v. 3. A reads : qi^f^f?f TT ^l^(\fd ^T iMl}*IRRl

B reads : m%ft
N. v. 12. A reads :

B reads :

N. v. 26. A reads : f%T|>{

B reads : f%r^T <*1 $31 I ^

N. vi. 8. A reads : f^RTfrf faKf^^T ^T JJUllfdeM$l

B reads : f^Rfif
N. vi. 16. A reads :

B reads :

N. vi. 33. A reads : ?0«iri
B reads : ufl*i^ f^T3 I

N. vi. 32. A reads: ^ 5Tpfof?r f%^t TT ^T^t ^T »T^t TT • . -

B reads : ^^ TH^^f ^T^t ^T H^T TT . . .
N. vi. 33. A reads : ^"q ^«fMlfd«Tl J|*i*mird»Ti

P reads:

n-i

Instances might be multiplied, but the above examples suffice to show
that A has been much more tampered with than B.

Fortunately, as has been said above, Durga repeats every word of the
Nirukta in his commentary, so that the text of the Nirukta * in toto ' can be
reproduced from his commentary alone. This commentary therefore serves
the purpose of a manuscript of the Nirukta and supplies valuable information
about the condition of the text in its author's time. Durga does not
recognize the paritdsta as an integral part of the Nirukta, as in fact he is
even unaware of its existence. Thus his commentary preserves the text
of the Nirukta ^ as current before the addition of the paritdsta. Further,
it derives great value from the fact that Durga displays critical judgement
in the adoption of readings in the text, while giving variants and adding
critical notes on them. For example, in N. i. 2, he reads

THE TEXT OF THE NIRUKTA 45

gives «JJ|Mc^ as a variant, adding

Again, in N. i. 12, he reads *iR|1jldlR but gives *i Hill HI ft as
a variant, adding ^RTTT ^'fain^n!*! rfTf'f ^"faijMlfa <TTf*T ^rtJ^NUjrfi
*JT<fr I

Again, in N. iii. 1 5, he remarks : ^ifa ^

Again, in N. iii. 21, he reads ^faiTfil but gives 4|RMIV! as a variant*
adding : "^Rf ^vTl^ ^fannf MrtRl I

Again, in N. iv. 19, he reads ^j: but gives HNJ1^ as a variant, adding :

t Tra^ i (sic) ^

Again, in N. vi. 2, he remarks : f«nc% TT ^oiH *iRrM*|fl

Again, in N. vi. 4, he reads <14|^«11^I^H. but gives Hq«Nlfl*^ and

as variants.

Again, in N. vi. 6, he reads ^^Ul^l but gives ^l*«i^ as a variant,
adding : ^)<u^3q^ *i*q^ I

Again, on N. vi. 21, he remarks: ^Sfft: K4I|VM«M$I I

3. 5. 8. 1.
Again, on N. vi. 33, he remarks : ^m|44^ *t ^Rrf^RT ^?RI% I

j: I TTtft *f\«*l*i I

This shows that Durga took pains to ascertain the correct readings and
has handed down a sort of critical edition of the Nirukta, as it existed in
his time.

/. 1. Three stages of interpolations.

We have thus manuscript materials which belong to three distinct periods.

(1) D, i.e. the commentary of Durga, written before the edition of
the parisistas and embodying the whole text of the Nirukta, represents
the earliest period, i. e. about the thirteenth century A. D.

(2) B, i.e. the nianuscripts of the shorter recension represent a
period later than D, — when the pariMstas were added, but not divided
as yet into different chapters, and when the old orthography was still
prevalent.

46 INTRODUCTION TO THE NIRUKTA

(3) A, i. e. th£ manuscript of the longer recension, represents a still
later period when the pari&istaa had been divided into chapters and the
old orthography had gone out of use.

A collation of these three different recensions indicates that three
distinct stages of interpolations in the Nirukta can be clearly traced. For
example, let us take a passage in N. i. 4. On collating D, B, and A, we
find that the reading of D has been expanded in B, and that of B in A.

N. i. 4. D reads :

B reads:

TT I

I

A reads : ^i-qifefc^ mf^fa $* 1*11*1 I "^i^u^ <nmnj

T i ^r««r^f^^M«n? 1 31^*11 q i

Another example for these three stages is suppled by N. ix. 2, as
follows :

D reads:

B ^ B

B reads :

: i

11 ^ 11
^fft f^rfr

A reads :

n q N

I q^ *^IIIU1I*« I

i ^jfT *wd?f TT i ^m TT ^TRrr TT m^iPyfli wr i

i ?rrfT^nc^t^ i

THREE STAGES OF INTERPOLATIONS 47

it has been shown above that the list of etymologies increases as one
passes from the text of B to that of A. In the same manner the list
of etymologies increases in B as compared with D. The following are
some examples.

N. i. 4. D reads: yfllMlfq^l^qflfaft | «J

B reads : gramifc^itvei^sifci^ I <ji<9imi: fi%*J ^ft^f I «J

D reads :

B reads : *R1T: tyltdl *ft rflT*HT H^T I
N. i. 7. D reads : ^tg^fl % ^^ I ff f^f?f

B reads : ^^^*i ^ %^% I Vfift l&ft: \
N. ii. 22. D reads: 3£*

B reads : ^qi

r it

N. ii. 26. D reads :

B reads :

N. iii. 18. D reads . flff:
B reads:

N. v. 4. D reads :

B reads : 1
N. v. 23. D reads :

B reads :

48 INTRODUCTION TO THE NIRUKTA

MS. C 1 agrees with B except that the last line *P<«(U«fl*i% ^ is
omitted.

N. vi. 3. D reads :

B reads : ^WT TV

N. vi. 8. D reads : ^ft" r^l'HrtJrh^l 1RT qif^MnqT II ^ ||
B reads : ^ft ^^I'Mrtlrft^l WT[ I ^HH W^T «n<?M7l4l II ^ II

N. vi. 24. D reads :
A reads :
B omits it altogether.

N. vi. 28. D reads :
B reads :

/. 2. Parallel instance of Servius, commentator of Virgil.

Thus the stages of interpolation at different periods can be traced.
The principle of the 'best MSS.' is obviously inapplicable in this case,
for none of the manuscripts can be called the best. All that is available
is the best manuscript of each family, and the best plan, under the circum-
stances, would be to place all the three families side by side. Fortunately
it is possible to do so, for the successive interpolations from one family to
another are invariably the amplifications of the text of a shorter recension,
and are thrust between sentences wherever the text could be so enlarged
with impunity, as, for instance, in multiplying the number of etymologies
and attributing them all to Yaska. I have, however, distinguished the
evidence of Durga's commentary from that of the manuscripts of the
Nirukta, although Durga's commentary is very important for supplying
such valuable evidence for the history of the text of the Nirukta, it cannot,
strictly speaking, be called a manuscript of the Nirukta. The relation of
the shorter to the longer recension is shown by the use of square brackets,
which contain the additional passages of the longer recension, while the

i O O

relation of the shorter recension to the text preserved by Durga is indicated
by foot-notes. An analogous example is furnished by Latin literature. The
text of Servius, commentator of Virgil, shows a similar threefold amplinca-

THREE STAGES OF INTERPOLATIONS 49

tion, the three stages of interpolation being pointef out by Thilo in his
edition. I think the text of the Nirukta reproduced from Durga represents
the archetype as closely as it is possible to restore it with the help of the
present materials. I have collated1 sixteen manuscripts myself, besides
taking into account fourteen manuscripts collated by Roth, and eight by
the editor of the Nirukta in Bib. Ind. Thus, directly and indirectly, the
evidence of about fortv manuscripts has been available for this edition, anc7
the text may therefore be regarded as more or less settled.

g. Commentators of Yaska.

Although, from an early period, Yaska's work has been recognized as
one of the most important vedangas by the orthodox tradition of literary
India, he, unlike Panini, has not had many commentators. This does not
mean that he had few followers or that his speculations did not dominate
the thought of succeeding generations. On the contrary, he has been
acknowledged to be the pre-eminent authority on etymology. Hence (at
first sight) it seems rather inexplicable that his work should have been com-
mented upon by so few people. One r.eason of this paucity is that Yaska's
work itself is a commentary and not an independent treatise, hence it did
not stand in need of much elucidation. Secondly, it is written in classical
Sanskrit prose, and, notwithstanding its somewhat archaic and terse style,
is easily intelligible to the reader as compared, for instance, with the
aphorisms of Panini ; consequently there was not much demand for further
comment. Yet three commentators, at least, are known to have elucidated
Yaska's work.

(1) Ugra is mentioned as a commentator on the Nirukta by Aufrecht
in his Catalogue Catalogorum,.2 But no other information, about his
personality, the character of his work, and the time when he lived, is
available. No reference is made to him by any of the other writers in
the same field.

(2) The second commentator is Skandasvami, mentioned by Deva-
rajayajvan.3 A manuscript of his work exists in the Bibliotheque
Nationale, Paris,4 and a friend of mine from Lahore has recently informed
me that he has obtained a complete manuscript of his commentary.

1 Since then, on my visit to Paris, I have all represent the text of the longer recension,

been able, through the courtesy of Professor and do not afford any other variants. The

Sylvaiu Lt;vi, to examine the Nirukta manu- contents of Nos. 263 and 264 is Durga's

scripts in the Bibliotheque Nationale, Nos. commentary, which comes to an end with

267-64, described by Cabaton in the Catalogue the twelfth chapter.

sommaire des Manuscrits Sanskrits et Pali, pp. 39- 2 Vol. i, p. 297.

40. All of them, except the first collated by 3 See Bib. Ind. ed., vol. i, pp. 2-4.

Roth, belong to the nineteenth century. They * Loc. cit. (Aufrecht).

D

50 INTRODUCTION TO THE NIRUKTA

(3) But the most important of all these commentators is Durga. He
seems to be later than Devarajayajvan who is familiar with the then extant
commentaries on the Vedas, the Niffhantu, and the Nirukta, and who does
not mention Durga in the long list of the authorities use<] by him for the
purpose of his own work. Although a conclusion based on the argument
of silence is not cogent, yet in this particular case, it is justified to assume
that Durga is not ref erred to because he was posterior to Devaraja, hence
Durga would also be later than Skandasvami. Durga's commentary is
published, and has superseded the works of his predecessors. His work
is important for two reasons : (1) he is the last of the commentators, and
therefore represents the fullest development of the traditional interpretation
of the Nirukia ; (2) the very fact that it has survived at the cost of earlier
commentaries indicates its importance. We shall therefore examine his
work somewhat in detail.

Date of Durga.

It has already been pointed out that in all probability he is later than
Devarajayajvan, though this assumption hardly helps us, for the date of
Devaraja himself is not known. However, Durga's lower limit can be
determined almost with certainty. A manuscript l of his commentary in the
Bodleian Library is dated 1387 A.D. The date is genuine and is accepted as
such by Professor A. B. Keith.2 The manuscript was copied at Bhrgu Ksetra
in the reign of Maharana — Durgasimhavijaya. Thus he could not be
later than 1387 A.D. It is difficult to identify any particular site with Bhrgu
Ksetra, but probably it was situated somewhere between the Sarasvati and
the Jairma. As Durga wrote his commentary in a hermitage near Jammu,
a place not easily accessible in the absence of modern means of communi-
cation, the migration of the MS. of his commentary to Bhrgu Ksetra
presupposes the lapse of sufficient time in order to account for Die spreading
of his fame as a commentator from the isolated heights of Jammu to the
plains of Bhrgu Ksetra. It will not be far from the truth, therefore, to
place Durga about the thirteenth century A.D.

Durga does not speak of any predecessors by name nor does he leave
any clue as to the sources of his own commentary. Unlike Devaraja-
yajvan, he does not give the slightest information about himself or the
general state of the Niru/da during his time. That he wrote his com-
mentary in a hermitage near Jammu is proved by the colophon3 on f. 132 v.
at the end of the eleventh chapter of the NiruJda, which runs as follows :

1 MS. Wilson 475. Bodleian Library, vol. ii, p. 108.

2 See Catalogue of Sanskrit Manuscripts in the * MS. Wilson 475.

COMMENTATORS OF YASKA 51

* I This skows that the full name of the
commentator was Durgasimha. The fact that he lived in a hermitage and
was addressed as bhagavat indicates that he was an ascetic and belonged to
some particular order of Sannyasa. Further, he is a descendant of the
family of the Vasisthas. He does not explain the stanza RV. III. 53. 23,
quoted l by Yaska to illustrate the meaning of the word lodham, because
the stanza implies hostility to Vasistha. He says : ^f^RfWTTT Tp* ^^: *H
I ^ ^ ^RTfTO^t Trf*re: | ^r<T^f ^ f^^tfa I ' The stanza,

in which this word (lodham) occurs is hostile to Vasistha. And I am a
descendant of Vasistha, belonging to the Kapisthala branch, hence I do
not explain the stanza.' 2

Sayana has the following note on it:

i *r ^r ^ ^nf ^ri i

: I cTT

'There was formerly a royal sage named Sudas, a disciple of VisVa-
mitra. Somehow, he became an object of Vasistha's hatred. Then, VisVa-
mitra, in order to protect his disciple, reviled Vasistha with these stanzas.
These are the imprecatory stanzas. The Vasisthas do not pay any attention
(lit. listen) to them.' :i This corroborates Yaska's statement that there are
stanzas which contain asseveration and imprecation only *

Durga's commentary is important for it repeats every word of Yaska,
thus the text of the Nirukta ' in toto ' could be reproduced from Durga's
work alone. As none of the manuscripts collated by me is older than the
fifteenth century, Durga supplies therefore evidence of a very valuable
character for the textual criticism oi' the Nirukta. The number of variants
attributed by Durga to his predecessors and his frequent remarks that the
text is corrupt and that the right reading is to be discovered, — all such
cases I have pointed out. in my. notes, — indicate that there has been no
unbroken tradition with regard to the handing down of the text of the
Nirukta.

Further there seems to have been some sort of revival of the study oi
the Nirukta in the neighbourhood of Jammu in Durga's time, for it seems
difficult to imagine that in an isolated place like Jammu, Durga sat down
to write his commentary simply for the love of writing a commentary.
It is more reasonable to suppose that Durga accomplished this task in order

1 The Nirv&ta, iv. 14. edition of the Nirukta, vol. ii, p. 416. Cf.

2 Durga's Commentary on thtrN. iv. 14. Muir, Sanscrit Texts.
8 Sayana on RV. III. 53. Cf. Bib. Ind. * N. vii. 3.

D 2

52 INTRODUCTION TO THE NIRUKTA

to meet the demand for a good text, elucidation of obscure passages, and
amplification of Yaska's arguments, a demand which a revival of the study
of the Nirukta had called forth. The examination of the manuscript of
Durga's commentary, mentioned above, leads one to the conclusion that
Durga did not live to complete his work and that he himself wrote his
commentary up to the end of the llth chapter only. This is indicated by
a comparison of colophons in the manuscript which, at the end of the
7th-12th chapters, numbered as 12-17 by Durga consecutively from the
five chapters of the Nighantu, are as follows :

(1) At the end of the 7th chap, on f . 50 r. II

(2) „ „ 8th chap, on f. 70 v.

(3) „ „ 9th chap, on f. 86 v. II

(4) „ „ 10th chap, on f. 112r. II

(5) „ „ llth chap, on f. 132 v. || <e

A comparison of these five colophons shows that the first four do not
contain any reference to Durga by name nor to his • honorific titles, which
fact implies that they were written by Durga himself, while that at the
end of the 1 1th chapter was added by some disciple, who speaks of Durga
as an acdrya and ^addresses him as bhagavat. Durga could not have
appropriated these titles himself unless he was very vain. Another point
in favour of the fifth colophon being written by a person other than Durga
is that while the first four colophons say that such and such a chapter has.
come to an end, the fifth remarks that such a pada of that chapter has come
to an end. The colophon at the end of the llth chapter is the final inscription
and as such should have been placed at the end of the 12th chapter, where
no such description is found; the colophon there, on f. 150 r., being 1 «H<*13I
^^5: m^r: ll This leads one to the conclusion that Durga himsell wrote
his commentary up to the end of the llth chapter, whose colopnon was
added by a disciple who also wrote the commentary on the 12th chapter,
and faithfully refrained himself from adding the name of Durga in the
colophon at the end of the 12th chapter. MS. Mill 142, dated A.D. 1839,
and described in the Catalogues of Sanskrit Manuscripts in the P^leian
Library by Keith,1 also preserves the final inscription at the end of the
llth chapter, while on f. 123 v., at the end of the 12th chapter it simply
says H 4IH<«^<3 ^3*f • IT^ R It is also to be noticed that in this manuscript

1 Vol. ii, p. 108.

COMMENTATORS OF YASKA 53

as well, the word cidhydya only is used in the earlier colophons while pada
makes its appearance in those at the end of the llth and the 12th chapters.
Another point of minor importance may also be adduced in this con-
nexion, i.e. the manuscripts have the following sloka at the end of the
12th chapter.

As Durga is shown to be a hermit, to. ascribe these verses to him will be
highly inappropriate.

Durga and the Pariuista.

Both the published editions of Durga's commentary regard the com-
mentary on the portions of the 13th chapter as an integral part of Durga's
work. But the MS. Wilson 475,1 dated 1387 A. D., and MS. Mill 142 \
dated 1839 A.D., do not contain the commentary on the 13th chapter. In
both these manuscripts the commentary is completed at the end of the
12th chapter and the MS. Mill 142, expressly say that the work is finished.

Moreover, the 13th chapter was not added to the Nirukta by Durga's time,
as is proved by his remark in the introductory part of his commentary :

wnsrra : 11

* And this (the Nirukta) is its (the Nighantu's) amplified commentary
consisting of twelve chapters whose first sentence is " a list has been handed
down by tradition".' Hence the commentary on the 13th chapter was
written at a later period and attributed to Durga by some disciple or
follower of his.

Yaska's contributions to Etymology, Philology, and Semantics.
1. Date of YdsJca.

History is the one weak point of Sanskrit literature,, being practically
lion-existent. Not a single systematic chronological record has survived,
and so complete is the lack of any data to guide us in this matter that
the dates of even the most famous Indian authors like Panini and
JCalidasa are still subject to controversy. Yaska's date cannot therefore
\& determined with absolute certainty. One can arrive at a relative date

1 This evidence is, however, inadequate. view I am now systematically examining and

To make the case plausible, it must be corro- comparing the commentary on the twelfth

berated by the internal evidence, i.e. the with that of the preceding chaptera. Later

difference of style, treatment, &c. With this on I shall add the result of my tixaminatiou.

54 INTRODUCTION TO THE NIRUKTA

only by bringing together the isolated pieces of information supplied by
archaeological finds, literary references, and accidental mention of known
historical or political events. This evidence, however, is not conclusive,
and is differently interpreted by various oriental scholars. There is a
great difference of opinion among them about the precise date of Yaska,
but at the same time there is also the unanimity which sets down his
lower limit as not later than 500 B.C.. As this limit has not been
questioned so far (while his upper limit is carried as far as 700 B.C.), it may
therefore be safely assumed that Yaska lived at least about a century
earlier than Plato. Both Yaska and Plato sum up as it were the results of
their predecessors in philological and etymological investigations in the
Nvrukta and the Cratyhix respectively. Both stand pre-eminent with
regard to their age, and have dominated the thought of succeeding genera-
tions in their respective countries. Yaska's work is important for the
history of philology and etymology. And as the representative record of
the researches of ancient Indians, it is of considerable interest for a com-
para.tf "e study of the Indian and Greek achievements in these two branches
of 'iwledge in the earliest period of their history.

2. Phonetic equipment of Yaska.

Before we proceed to examine, in detail, the principles laid down by
Yaska for etymology, or his speculations in philology, it will be worth
while to ^ inquire whether Yaska was a properly qualified person to under-
take the task, i.e. whether he possessed any knowledge of sound-laws,
or, in other words, whether he received any phonetic training, and of
what sort ? As has already been pointed out, historical and biographical
records about ancient India do not exist, or at least, if they existed,
have not survived. Nothing definite is, therefore, known about the life
of Yaska, nor about the period in which he lived, nor about the educational
system which then prevailed. In the absence of such records it is there-
fore extremely difficult to ascertain the worth of his qualifications, or the
extent of, and his familiarity with, sound-laws. Yet some indirect in-
formation can be pieced together by collecting a few isolated data capable
of throwing some light on the subject. In the nrst place, Yaska is
acquainted with a vast amount of Sanskrit literature. The numerous
exemplary quotations occurring in the Nirukta conclusively show that
he knew the Rg-veda, the Sama-veda, the Atharva-veda, the Yajur-veda,
and their pada-pa&has, the Taittimya Sawhitd, the Maitrdyanl Samhitd,
the Kdthaka Samhitd, the Aitareya Brdhmana, the Gopatha Brdhmana,
the KausUakl Brdhm<(>ia, the tiatapatha Brahma na, the Prdti&dkhyas,

ETYMOLOGY, PHILOLOGY, AND SEMANTICS 55

j,nd some of the Upanisads. The full list of all the works known to him
is given in the Appendix. This shows that Yaska was a man of compre-
hensive knowledge and vast reading. Secondly, he refers to and quotes
the opinions of the various schools of thought which existed in his time,
i. e. the school of etymologists, the school of grammarians, the school of
ritualists, the school of legendists, the school of Naiddnaa (i. e. specialists,
in primary causes). Further, he discusses and criticizes the views of many
authorities — his predecessors and contemporaries. The full list of these
is also given in the Appendix. The mention of eminent scholars and
schools of thought presupposes specialization in their respective depart-
ments of knowledge which implies some uniform system of training and
a sufficiently high order of education extending over a long period.
Otherwise it is difficult to conceive how these various schools could have
come into existence at all. Thus it can be assumed without much doubt
that Yaska had received some kind of training in one, or more than one,
of these schools. He discusses the doctrines of the schools other than
his own, and thus seems to have acquired a general familiarity with them
to be able to do so. Thirdly, he distinctly mentions the prati&akhyas,
i.e. phonetic treatises which record the researches made by ancient
Indians in the physiological and the acoustic aspects of Phonetics. These
treatises themselves presuppose the existence of the padi-pdthas, i.e.
'the word texts', which give every word of the samhitd in its isolated
state, i. e. free from the euphonic combinations, and analyse compounds
into their component elements. Gradually by the time of Yaska, a strong
phonetic feeling had come into existence, as is evident from the scientific
arrangement and classification of the Sanskrit alphabet. This shows
that Yaska was furnished with some phonetic equipment, such as
the state of the scholarship of the time permitted him to acquire. This
view is supported by the fact that Yaska is familiar with and recognizes
the following phonetic phenomena : (1) Syncope as in 5R*j: (they went)
from the root 3RJ. (to go) ; (2) Metathesis as in JfHctT ' a drop ' from "^jp^
(to drop), "^Sj: (rope) from ^Co^ (to emit), and <T^ ( knife ' from 3nj (to cut),
and so on ; (3) Anaptyxis, as in ^nsjq^ from the root 1R^ (to throw), 3[TT»
(door) from the root 5 (to cover), *r^j3CT: from the root *R^ (to fry), &c.;
(4) haplology as in 7f^ = tri + rca, i.e. ' three stanzas '-1 He is also acquainted
with assimilation, and has noticed an example of prakrtization in the
Kg-veda while explaining gj^^T by SRTO (N. v. 24). For the detailed
account of his observations on phonetic phenomena see Chapter II, sections

1 All these words are found in the Nirukta, ii. 1-2. I have cited examples furnished by
Yaska himself.

56 INTRODUCTION TO THE NIRUKTA

1-2. From what has gone before, it may be concluded that Yaska was
a man of extensive reading, that he had pursued a systematic course of
study, and that he was furnished with some phonetic equipment. This con-
clusion is further supported by the fact that his explanations are pervaded
with a rationalistic spirit and devoid of the mystifying or supernatural
element, a characteristic of the ritualiet and the parivrdjaka school, cf.
e. g. Yaska's explanation of Vrtra,. He is altogether free from fanaticism,
bigotry, and intolerance when he meets Kautsa's adverse criticism of what
he believes to be the revealed hymns, but gives rational answers to the
various points of objection. He is actuated by a scientific spirit even
when he is dealing with gods. Thus, for instance, he classifies gods into
various groups, i.e. the terrestrial, the atmospheric, and the celestial
according to the sphere of their activity, and assigns definite functions
to each. Yaska's classification of gods has nothing corresponding to it
in the mythologies of other nations. Further, his treatment of synonyms
|nd homonyms is also scientific. At first he attributes a particular meaning
to a particular word, and then supports his assertion by quoting a passage,
generally from the Vedic literature, in which that word is used in that
particular sense. Whether or not one agrees with him in attributing
particular meanings to particular words, it cannot be denied that his
method is scientific and, notwithstanding his remote antiquity, surprisingly
modern. This scientific spirit, so evident in the Nirukta, coufil be developed
by a scientific training only. In the absence of any definite information,
the preceding statement will, I think, give some indication as to Yaska's
qualifications to undertake the task which he set before himself.

3. Importance of Etymology.

Taking both the East and the West together, Yaska is the first writer
on etymology. He is also the first to treat it as a science by itself.
According *o the orthodox Indian tradition, the Nir*ikta has, for a long
time, been recognized as a treatise which deals specially with etymology.
But the claim of Yaska is not based on this recognition. He has enunciated
his doctrines in the Nirukta. His remarks on the importance of etymology
may sound very commonplace to us, but probably appeared to have the
same profoundness of wisdom when they were first uttered about 2,500
years ago, as President Wilson's fourteen points for the modern political
world. His arguments for etymology are summarized as follows:

(I) Etymology is essential for the proper understanding of the Vedic
texts.

ETYMOLOGY, PHILOLOGY, AND SEMANTICS 57

(2) Etymology is the complement of grammar.1

(3) Etymology is necessary for the analysis of the sanihita into the
pada-pdthci, and of words into their component elements.

(4) Etymology has practical utility, for it enables one to discover the
primary deitj- of a stanza which bears the characteristic marks of more
than one deity, and thus helps to perform the sacrifice with perfection.

(5) Etymology is a science, and should be studied for its own sake,
for knowledge is commended, and ignorance is condemned. (Chapter I,
sec. 15-17.)

4. Principles of Etymology.

Yaska's fundamental notion about language is, that all words can be
reduced to their primordial elements which he calls roots. With this idea
he lays great emphasis on the point that as every word can be traced
to an original root, one should never give up a word as underivable. His
first general principle is, ' One should give the etymological explanation
of words whose accent and grammatical form are regular, and are ac-
companied with a radical modification in the usual manner ', i. e. in
accordance with the laws of phonology. One would hardly question the
derivation of MN<A from q^ ' to cook ', or of Mld^i from ^ ' to read ', or of
*ffaf from ^s^' to know ', or of 5fc^ from fWJ * to break ', and so on. It should
be observed that Yaska recognized the importance of accent, and accords it
a due place in his principle. It is obvious that the above-mentioned rule
is limited in its scope, for only a comparatively small number of words can
fulfil the conditions therein laid down. Yaska therefore strikes a note
of warning and says that a disproportionate importance should not be
attached to grammatical form, for the rules of grammar are not universal
like laws of nature, and have many exceptions, adding that one has also to
take into consideration phonetic phenomena such as syncope, metathesis,
haplology, anaptyxis, assimilation, &c. His second principle is that in
case the accent and grammatical form are not regular, and are not ac-
companied with a radical modification, one should always take his stand
on the meaning of the word and endeavour to derive it from some similarity
of form, or if there is no such similarity of form, even from the similarity
of a single letter or syllable. Thus, according to Yaska, one should not
be afraid to derive, dois, dti, doive, dusse, &c. from devoir, ' to owe ', or isti
(sacrifice) from the root yog (to sacrifice), on account of the apparent
dissimilarity of their form. Comparative philology furnishes the best
examples to illustrate Yaska's remark that often there is hardly any
resemblance between a word and its original source, i.e. its primitive

1 Tad idam vidyG-slhdnam vydkaranasya kurtsnymn. N. i. 15.

58 INTRODUCTION TO THE NIRUKTA

and derivative forms. Cf. IE. *penque ; Skt. panca ; Zend, pailca ; Gk.
Tre^re ; Lat. quinque ; Lith. penke ; Goth.^m/; Germ. /?m/; OE. //; Eng.
Jive. Again, French larme and English tear have only r in common, both
being otherwise quite different from their original source *dakru, which
assumed an Anglo-Saxon form tear, and a primitive Lat. dacru. The Eng.
eive and Lat. ovis have nothing in common, and each has exclusively preserved
some parts of their original *owis. Eng. four, Germ, vier, have only r in
common with Gk. rerTapcy. Eng. quick (orig. ' alive ') has only i in common
with Gk. /&o9 (life). Eng. sit, and Gk. hed (HSpa, ' seat ') have nothing
in common, and each has preserved one exclusive part of the original *sed.
Again, cf . IE. *ghane ; Skt. hamsa ; Gk. xflv 5 Lat. anser (for hanser) ;
Germ. Gans; OE. gos\ Eng. goose.

But the application of this rule by an incompetent person gives rise
to grotesque results ; many such cases are supplied by the Nirukta, e. g.
£akatayana's derivation of Sat-ya, the ya of which he formed from the
causal of i, and Sat from as, 'to be'. Yaska foresaw the danger of the
misuse of his principle. So after laying down his rule, he adds a note of
warning. He urges that single words isolated from their context should
not be thus derived, for without a knowledge of the context, it is often
difficult to know the precise meaning of a word. He recommends that
derivations should not be explained for a person not acquainted, or not
well acquainted, with grammar, and not for one who has not studied
etymology as a pupil. He says, 'One should indeed explain derivations
for one's own pupil who has been in residence studying etymology or for
one who is capable of understanding; for the intelligent and for the
diligent.' N. ii. 3.

The third principle of etymology laid down by Yaska is that one should
derive words in accordance with their meanings. ' If their meanings are
the same, their etymologies should be the same, if the meanings are
different, the etymologies should also be different/ (N. ii. 7.)

This principle is on the whole sound, for in every language there occurs
the phenomenon that words of different origin often assume the same form.
For instance :

Skt. Akt( derived from the root aj means ' driven '.

„ „ ;, „ „ a/y „ 'besmeared'.

Aja „ „ „ „ aj „ 'driver'.

= a-ja „ „ „ „ jan „ ' not born '.
Anista = an-ista from Vis means ' unwished '.

., = an-ista „ Vyaj „ ' not sacrificed '.

A nudara = an-udara means ' a niggardly man '.

ETYMOLOGY, PHILOLOGY, AND SEMANTICS 59

Skt. Anuddra = anu-ddm means ' followed by a wife '.

„ = a-pavana „ 'without air '.
Apava-'iw. = apa-vana „ ( a grove '.

„ = a-vasdna „ ' not dressed '.
AvasdiM — ava-ttdiw, „ 'resting-place'.

English Abode. From abide, meaning ' delay ' or ' dwelling-place '.

Abode. OE. abedd-an, connected with the primitive verb beodaii,

meaning ' prognostication ' ; cf. fore-bode.
Abound. OFr. cMouler, abonder, haloiulcr; Lat. abunddre, meaning

' to be plentiful '.

„ = a-bound, meaning ' to get limits to*.

Admiral. OFr. amiral, derived from the Arabic amlr-cd, latinized in
various ways and assimilated according to popular forms,
meaning ' a naval officer '.
„ A by- form of admirable. OFr. amirable, Lat. admlrdbil-em,

meaning ' exciting admiration '.
Adust. Lat. adust-US, Fr. aduste, meaning ' scorched '.

„ =: a-dust, meaning ' in a dusty condition '.
Aught. OE. aid ; OHG. eht ; Goth, aifit-s, meaning ' possession '.

OE, d, 6 + whit; OHG. eouriht, ioiviht, &c.; ME. otd, oyht,

meaning ' anything whatever '.

Bay. OFr. bale', Lat. bdca, meaning 'a small fruit, a. berry '.
„ Fr. baie ; Lat. baitt, meaning ' an indentation of sea into land,

or of land into the sea '.

OFr. baee ; Lat. type baddta, meaning ' the division of a barn '.
„ OFr. bay ; It. bada ; Lat. badare, ' to open the mouth ', meaning

' barking or baying \
„ Cf. ON. bagr, bayja, ' to push back ^meaning ' an <mibankment

or dam '.
,, Short form of bay-antler, meaning ' the second branch of a

stag's horn '.

„ Fr. bai ; Lat. badius, meaning ' a reddish-brown colour '.
Beak. Fr. bee ; It. becco; Sp. bko\ Late Lat. beccus, meaning 'a birtl's bill '.
„ ' A justice of the peace '.
„ A variant of beek, ' to warm '.
Bear. OE. bera- OHG. bero ; Mod. G. bar-, cf. ON. bjorn ; Lat

ferus, meaning ' an animal '.

„ OE. b^re ; cf. Goth, barizeins, meaning ' barley '.
„ OE. and OHG. ber-an; ON. ber-a; Goth, buir-anj La-t/er;
Gk. fop ; Skt. War, meaning ' to carry '.

60 INTRODUCTION TO THE NIRUKTA

English Dole derived from French dtutt means ' grief4 '.

„ related to Teut. deed ; Ger. Tell means ' portion '.
Fame. Fr.fame; L&t.fdma (report); Gk. faiprj, meaning 'public report'.
„ Fr./aim; Lat./ames; cf. OFr. afamer, meaning 'want of food,

hunger '.

„ Obsolete form of/oaw.
Fast. OE. fcextan ; OHG. fasten, ; ON. favta ; Goth, fastan, meaning

' to abstain from food '.
„ ME. fest ; ON. fest-r, meaning * a rope '.
„ "Fr.faste ; L&tfastus, meaning ' arrogance '.
Fold. OKfolde; OLG.fotda; ON. fold, related to *felfu, ' field ',

meaning ' ground '.

OE.fealdon; OKG.faldan; ON.fcdda; Qoth.fatyan: OTeut.
*falfan ; cf. Lith. pleta ; Gk. &'-7raAroy, meaning 'to arrange
one thing over another '.
„ QJL.falced ; Mod. LG. fait, meaning 'an enclosure for domestic

animals '.

„ ME. fold • OHG?/aft ; ON. fald-r, meaning ' a bend or ply '.
Hound. OE. hund; OHG. hunt (d-); Goth, hwub; ON. humlr ;

Gk. KV&V, KVV ; Skt. svan, meaning ' dog '
„ ME. hun ; ON. hunn, meaning ' a projection '.
Seed. OE. slol] OHG. selah ; ON. sel-r, meaning ' an animal '.

„ OFr. seel ; It. huggdlo ; Lat. sigillum, meaning ' a device '.
Sound. Derived from Fr. son ; Lat. sonus,. means ' noise '.
„ OE. sundt means c strong '.
„ Fr. sonder ; Lat subundare, means ' testing depths '.

French Air. Gk. drjp ; Lat. aer-efti ; Sp. aire, meaning ' the gaseous

substance which envelopes the earth '.
„ OFr. aire, meaning ' disposition '.

It. aria, meaning ' melody '.
Champs. Lat. campus ; It. campo ; Sp. campo, meaning- ' field '.

„ OFr. cant, meaning ' side '.
Chere. Feminine of cher, • dear '.

„ Gk. \apd, f face '.
Goimn, -e. Lat. coiisobrinus ; It. cugino, -a ; Sp. (tobrino, -a ; Ptg.

sobrinho, -a, meaning ' a relative '.
„ Lat. cuHcinus, meaning ' an insect '.
Levant. Preposition meaning ' before '.

Pr. participle of devoir, - to owe '.

Feu. Lat. focus; It.fuoco; Sp.fuego: Ptg. foyo ; OFr. /ow, mean-
ing ' fire '.

ETYMOLOGY, PHILOLOGY, AND SEMANTICS 61

French Feu. Derived by Estienne and Scheler from L&t.fuit >feut >feu ; by

Manage from Lat. felix >felicis >felce >feu ; by Littre' from

OFr. fahu > feu, connecting with Lat. fatutus, meaning

' dead'.

Fier. Lat. jidtire for (fidere) ; Itfidare ; Sp. and Ptg. far, meaning

' to put confidence '.

• „ Tu&t. ferns ; It. and Sp.fiero ; Ptg./ero, meaning 'proud '.
Firrtie. Lat./irmu* ; ME. fernie, meaning c firm ' ; cf. Skt. Vdhr.

„ Med. La,t.firma, meaning, a farm '.

Fra-iic. Lat. /raraus ; It./raiico; Sp. and Ptg. frunco, meaning 'free*.
., Meaning * a French coin '.
Geste. Lat. gestus, meaning, ' gesture '.
„ Lat. gesta; It. getsta, meaning 'heroic deed, poetry'; cf. chanson,

de ge&te.

Louer derive<J from Lat. locare means * to let '.
„ „ „ „ laudure means ' to praise '.

German nckt. OHG. ahto ; MHG. akte ; Goth. Man ; OE. eakta, derived
from an IE. root ; cf . Skt. astau ; Gk. 6/cro> ; Lat. octo ; Lath.
asztuni, meaning ' eight '.

OHG. dkta ; MHG. dhte : OE. oht, meaning ' proscription '.
Bull. From belleu, meaning 'barking'.

MHG. bed, Indies; cognate with OHG. ballo; MHG. baUe-, ME.
hal, bdUe ; OTeut. *ball6n, *balldtt ; cf. Lat. foil-is, ' something
inflated ' ; Fr. balle, meaning * a ball to play with '.
Fr. b(d ; It. ballo ; Fr. baler or bcdler' Lat. ballare ; Gk. paXXi'fa,

meaning ' a dance '.

Bauer. OHG. Inlr ; MHG. btir ; LG. buur ; ON. bur ; OE. Mur, < dwel-
ling ' ; cf . -neighbour ; OE. mah-cjebur and -nock-bar ; E.
bower ; OTeut. *buro(m), from Teut. Vb& ; IE. Vbhu : cf .
Skt. bhu (bhumi, ' earth '): Gk. <f>va> ; Lat. /ui (fwtur-us) ;
meaning ' bird-cage '.

OHG. btidri ; MHG. bAwcere ; cf. Erbauer, Ackerbauer, from the
Vbaueii, 'to cultivate'; Du. bouwen; MHG., MDu. b-ilwen,;
meaning * a peasant '.

Bulle. MLG. bulle ; MDu. bulle ; Du. Ind, bol ; ON. bole, loll ; ME.
bole (boole) ; cf . ME. bule, bulle and E. bull, buttock ; meaning
4 a buffalo '.

MHG. butte ; OE. hille ; E. bull ; Fr. butte, derived from Lat.
meaning * a papal mandate '.

62 INTRODUCTION TO THE NIRUKTA

German Geiseln. PI. of geisel, OHG. g-lnal : MHO. glzel ; OE. gr&eZ, meaning

1 hostages '.

„ A form of geiszeln, MHG. geisel it, meaning * to whip '.
Kehreu. OHG. keran ; MHG. keren, meaning ' to sweep '.

„ OHG. kerian ; MHG. kfr-n, meaning ' to turn '
Kiefer. OHG. klenforha ; MHG. kienboum and tlie correspond in g
word to OHG. *kienforhe; cf. Kien and Fohre, meaning
' Scotch fir, pine tree '.
„ MHG. kiver, kivel, kivele ; OSaxon. kdflos : OE. redfl, meaning

'jaw'.
Kiel. OHG. kiol, chiol ; MLG. Ml, kit ; MHG kid ; OE. Ml ; OS. jirf,

meaning ' keel '.
„ MHG. kil ; LG. guide ; E. ^u^, meaning ' a piece of reed or

feather of a bird '.
Laden. OHG. hladan ; MHG. laden ; OS. Idadan ; OE. /tZodan ; Goth.

(af)halfan ; E. tacfe, meaning * to load '.
„ OHG. ladon ; MHG. laden ; Goth, lafiou ; OE. laDfan, meaning

' shop '.
Mwtuld. MLG. MDu. maiule; OE. mand, mpnd: E. maund, meaning

' to count by fifteen '.

„ OHG. tnandala\ MHG. mattd^; OFr. almande^&l^o am<mde,
amundre ; cf. Sp. almendra ; It. maitdorla, mandola, mean-
ing c almond '.
Mark. . OHG. wiarka ; MHG. marine: OS. rn«.rka ; OE. raearr, meaning

* boundary '.

MHG. mark ; MDu. marc ; ON. mpr/j ; OE. marc ; Med. Lat.
iiwrca, marcus'. Fr. inai'c; It. inarco, marca, meaning
' a coin '.

OHG. niarg, .ma-ray ; MHG. marc, morg: OS. man/; OE.

wears, m&trh ; MDu. march, innry ; Mod. Du. wer# ; OTeut.

*mazyo: cf. AV. mazya; Skt. majjatt< meaning 'the soft

fatty substance of bones '.

Reis. OHG.hrlis: MHG. rls ; ON. /w^fo; MDu. Du. Hjs; OF. /m'v,

meaning ' twigs or small branches '.
MHG. rfa: MLG. rm; ME. rys: OFr. r/s; It. riso; Lat.

*orizum ; Gk. opv^a : cf. Skt. vrlhl, meaning ' rice '.
Hindi kdma derived from Skt. kr means ' work '.
„ « „ „ kam „ ' love '.

Examples might be multiplied. It is clear that such words can be satis-
factorily derived only with reference to their meaning, for being derivable

ETYMOLOGY, PHILOLOGY, AND SEMANTICS 63

from more than one original source, they are liable to be connected with
the wrong root unless the derivation is based on the meaning. Yaska's
rule is therefore sound. But in criticism of Yaska's rule, it may be
remarked that words, having the same origin, come to acquire different
meanings. For instance, Lat. cup(cupido), ' to desire ', and Skt. kup, ' to
be angry ', have the same common origin. Again, cf . IE. klutds ; Skt.
6rutda ; Gk. /cAuroy ; Lat. (iri)clutu8 ; OE. hlud ; Eng. loud. Yaska did not
know any other language besides Sanskrit, his horizon was therefore
necessarily limited, yet his familiarity with the two phases of the Sanskrit
language, i. e. the Vedic and the classical, which is historically the develop-
ment of the former, and which in their relation to each other bear a close
correspondence to that of the Ionic and the Attic tongues, placed him on
a better working ground than those who were not fully conscious of such
historical development. There is no passage in the Cratylus, for instance,
showing that Plato realized that the Attic was historically the outgrowth
of the Ionic language. On the contrary, the following passage indicates
that he was not aware of any such development.

5. Plato on Etymology.

Soc. ' Yes, my dear friend ; but then you know that the original names
have been long ago buried and disguised by people sticking on and
stripping off letters for the sake of euphony, and twisting and bedizening
them in all sorts of ways. . . . And the additions are often such that at
last no human being can possibly make out the original meaning of the
word.' * Again, Plato does not recognize that etymology has any scientific
or even systematic basis. He does not seem to realize that derivation of
words should be governed by some general rules. In addition to the
above, I quote the following passage in support of my statement :

Soc. . . . ' Now attend to rue ; and first, remember that we often put
in and pull out letters in words and give names as we please and change
the accents.'2 Evidently he did not attach much importance to accent.
The only principle, which can hardly be so called, is contained in the
following passage:

Soc ' And whether the syllables of the name are the same or

not the same, makes no difference, providing the meaning is retained ; nor
does the addition or subtraction of a letter make any difference so long

1 Jowett, Dialogues of Plato (3rd ed.), vol i, p. 368.
« Ibid. p. 341.

64 INTRODUCTION TO THE NIRUKTA

as the essence of the tiling remains in possession of the name and
appears in it.' l

These three passages from the Cratylus indicate that Plato looked
upon etymology as a compendium of individual conjecture which would
justify Voltaire's famous satire that, 'Etymology is a science in which
vowels count for nothing and consonants for very little ', and Max Muller's
well-known epigram that, ' a sound etymology has nothing to do with
sound '. The fundamental difference between Yaska and Plato is that the
former distinguished roots from affixes and suffixes, i. e. the radical from
the formative element, and hence was able to formulate general principles
for analysing words into their constituent parts; the latter did not realize
this distinction and .consequently made conjecture the basis of etymology.
It may be remarked, however, that Sanskrit is generally acknowledged to
be more perspicuous than Greek ; it was easier therefore to see this dis-
tinction in Sanskrit than it was in Greek, and besides Yaska had the
advantage of inheriting this knowledge from a long line' 'of predecessors
who had made this discovery at a very early period. But Yaska's
greatness, even if every one of his etymological explanations is proved
to be wrong — as many are manifestly so, — lies in the fact that he is the
first to claim a scientific foundation, and also the first to formulate general
principles for etymology.

6. Philological speculations of Ydska.

In two aphoristic rules, Yaska enunciates his view as to why articulate
speech is given preference to other modes of expression, such as gestures,
movements of hands and body, &c. He says, ' words are used to designate
objects with regard to everyday affairs in the world, on account of their
comprehensiveness and minuteness '.2 Durga, the commentator of Yaska,
explains the term 'comprehensiveness', with regard to the psychological
process involved in the apprehension of meaning through the instrumentality
of the spoken word. He says that there are two phases of consciousness
in the human mind, i.e. (1) the manifest, and (2) the unmanifest. When a
person desires to express the manifest consciousness, his effort results in the
exhalation of breath which modified in the various speech-organs produces
the word. The word again pervades the unmanifest consciousness of the
hearer, makes it manifest, and thus the meaning is apprehended.3 Using
philological terminology, we may express the same thing by saying that
there are permanent word-records in the sub-conscious strata of the human

1 Jowett, Dialogues tf Plato (8rd ed.), vol. i, 8 The NinAta, i. 2.

P. 335. s Durga on N. i. 2.

ETYMOLOGY, PHILOLOGY, AND SEMANTICS 65

mind. These word-records are brought from the sub-conscious to the
conscious state by articulated speech. It may be objected that what-
ever the psychological process may be, the most important use of the word
is to express and convey the meaning to somebody else, and this purpose can
equally be accomplished by other methods, such as gestures, movements of
hands, face, and eyes. As if Yaska had anticipated this objection, he adds
the term 'minuteness' in his aphorism. Durga has the following comment:
The movements of hands and the winking of the eyes, &cv are also com-
prehensive, they will express the meaning and in this manner we will be
saved the trouble of studying grammar and the bulky Vedic literature.
True, gestures, &c., are comprehensive, but they are not minute, i. e. they
involve greater effort in production and are always indefinite. Even
discarding Durga's elaborate explanation of 'comprehensiveness', Yaska's
aphorism can mean only that words are used in the everyday affairs of
the world because they are capable of giving expression to every kind of
meaning with their numerous shades of difference, and are produced with
comparatively less exertion. There seems to be no doubt that at the time
of writing the above-mentioned aphorism, Yaska had in his mind the
alternative method of expression by means of gestures, &c. And iiis argu-
ment that words are preferred to gestures, on account of the economy of
effort, has a strikingly modern note.

7. Origin of Language.

Yaska is a follower of the school of etymologists, whose fundamental
doctrines is that all words are derived from original roots.1 Gargya and
the followers of the school of grammarians do not agree with him.2 There
is also a short discussion about onomatopoeia 3 Aupamanyava maintains
that there is no such thing as onomatopoeia, but Yaska holds that there are
some words which are formed by the mere imitation of sounds of nature,
mostly the names of birds, such as crow, partridge, &c., but which can be
derived otherwise also. It is surprising that in this connexion he does not
mention the word cuckoo. Besides the names of birds, he thinks that the
following words are similarly formed. Kitava 4, ' a gambler ' ; diindubhi 5;
'a drum'; ciacd krnoti,*, 'it makes a ci&ca sound'; krka1, the fanner
part of krkavdku, ' a cock '. According to Yaska, onomatopoeia does not
play any important part in the foundation of language. He discards

1 Nimkta, i. 12. 6 Ibid. ix. 12.

2 Loc. cit. 6 Ibid. ix. 14.

3 Op. cit. iii. 18. ' ibid. xii. 13.

4 Ibid. v. 22

66 INTRODUCTION TO THE NIRUKTA

therefore the so-called Bow-Wow theory.1 As Yaska reduces all words to
primordial roots, he may therefore be regarded as an adherent of the
root-theory.

This again affords a point of difference from the Cratylus, where Plato,
in attempting to trace the origin of the sounds of the alphabet to the
sounds of nature, considers onomatopoeia to be the most important factor
in the formation of language. As an objection to his theory, it may be
remarked that the objects with which men in primitive society are most
familiar would be things like ' cave ', ' pit ', ' tree ', &c., and the naming
of these objects precludes all imitation of natural sounds. Words like
• digger , ' weaver ', &c., would represent a higher stage of civilization.2

8. Parts of Speech.

Yaska says that there are four parts of speech : noun and verb,
preposition and particle.3 At first sight, it seems 'inexplicable that an
ancient author like Yaska should mention preposition as a part of speech
and snould ignore adverbs which historically can be shown to have been
evolved at an earlier stage of the linguistic development than the former.
The difficulty, however, disappears when it is remembered that prepositions
in Sanskrit are seldom used to express case relations, but mostly serve as
adverbial prepositions. With Yaska's division of speech into four parts
may be compared the remarks of Dionysius of Halicarnassus, who
attributes a similar classification to Aristotle.

'Composition is .... a certain arrangement of the parts of speech.
. . . These were reckoned as three only by Theodectes and Aristotle and
the philosophers of those times, who regarded nouns, verbs, and connectives
as the primary parts of speech. Their successors, particularly the leaders
of the Stoic school, raised the number to four, separating the article from
the connectives.' 4 According to Aristotle, ' Diction viewed as a whole is
made up of the following parts : the letter (or the ultimate element), the
syllable, the conjunction, the article, the noun, the verb, the case, and the
speech/ 5

9. Aristotle's definition of Noun and Verb.

Yaska defines the noun ana the verb as tollows: A verb has
becoming as its fundamental notion, a noun has being as its funda-
mental notion. But where both (i.e. becoming and being) are dominated
by becoming as in a verbal noun), a becoming arising from a former

1 Max Muller, Science of Language, vol. i, 4 Literary Composiimn, ch. iii> Roberta's ed.,
pp. 407-17. p. 71.

2 See also Max Muller, l»c. cit. 5 Poetics, 20. 1456 b, Byvvater's ed., p. 57.

s Nirvkta, i. 1.

ETYMOLOGY, PHILOLOGY, AND SEMANTICS (57

to a later state is denoted by a verb, as 'he goes', 'he cooks', &c.; while
the embodiment of the whole process beginning with the original and
ending with the final conception, which has assumed the character of
being, is denoted by a noun, as ' going ', ' cooking '. &c.1 Further, becoming
has six modifications : (1) genesis, (2) existence. (3) alteration, (4) growth,
(5) decay, and (6) destruction.2 With these may be compared Aristotle's
definitions of noun and verb. * A noun or name is a composite signi-
ficant sound not involving the idea of time, with parts which have no
significance by themselves in it. ... A verb is a composite significant
sound involving the idea of time, with parts which have no significance by
themselves in it. \Vhereas the word ' man ' or • white ' does not imply
when. ' walks' and ' has walked ' involve in addition to the idea of walking
that of time present or time past.' 3

In his definition of a verb. Aristotle lays great emphasis on the idea
of time, but ignores the idea of action involved in it : his definition is
therefore incomplete and states the element of lesser importance only, for
of the two ideas of action, and time, the former is of primary and the
latter of secondary significance. Yaska has hit on the right word, i.e.
becoming which expresses both, the notion of action and time as well.
Aristotle's definition of a noun is a negative one. He explains what it
does not involve, but not what it positively does involve. Yaska. on the
other hand, gives a positive definition, setting forth being to be tht-
fundamental notion of a noun. Further, he also defines a verbal noun,
which is ignored by Aristotle.

Yaska explains prepositions as words which bring into prominence the
subordinate meaning of nouns and verbs. He then subjoins A list ot'
twenty prepositions assigning to each its appropriate meaning. Proceeding
further, he divides particles into three groups, (1) comparatives, (2) con-
junctives, and (3) expletives. He defines these terms, giving a list of the
particles of each group, explaining their meanings and illustrating their
uses by suitable quotations from Vedic literature. They are treated in
detail in the first chapter of the Nirukta. (sec. 3-9).

Yaska observes the dialectical differences in the spoken language of
his time. Thus he points out certain characteristics of the speech of the
Aryans and the Kambojas, the people of the East, and the people of the
North.4 He acknowledges the relation of the classical to the Vedic
Sanskrit. Thus he remarks that their vocabulary is identical,5 that their
use of prepositions and particles with occasional exceptions is similar."

1 Nintkta, i. 1. 4 AVn</rfu. ii. 2.

1 Op. cit. i. 2. 8 Op. cit. i. 1C.

3 Poet its. 20. 1456 h. 10. Bywater's ed.. p. 58. 6 Op. fi(. i. 3-9.

II

68 INTRODUCTION TO THE NIRUKTA

He seems to be conscious of the historical connexion of the two languages
when he says that the words of the one are derived from the roots of the
other.1 He knows that it is not nouns only, but also verbs, which have
synonyms. 'So many verbs have the same meaning. So many are the
synonym of a noun (lit. being).' 2 He explains homonym as a word which
has more than one meaning.3 He also notices certain idiomatic expressions,
whose order is immutably fixed as ' Indra and Agni ', * father and son ', but
not ' Agni and Indra ', ' son and father '.4

Semantics.

How names are given.

The epoch of Yaska was an age of remarkable literary activity. There
seems to be a general striving after the search of truth in all the depart-
ments of human knowledge. On the philosophic side, it marks the
beginning of the Upanisadic period which preached monotheism of an
exalted type, and gave expression to some of the sublimest thoughts ever
recorded in the history of mankind. On the religious side, it was the
harbinger of the Buddha who was soon to carry out a campaign of
vigorous protestantism against the then prevailing ritualistic practices.
Even in the matter of style, it is the period of transition which ushered in
the era of the aphorism (sutra). As shown above, the age was busy with
grammatical and philological speculations, nor WE* semantics ignored. In
the first chapter of the N^riikta (see 12-14), Yaska discusses the question,
how names are given. The most important arguments are set forth in the
form of questions and answers. A critic is introduced who raises the
various points of objection, each of which is duly answered by the author.
It is a dialogue consisting of two monologues which are put in the mouths
of the critic and the author in succession. The arguments are as follows :
(1) Every being who performs a particular action should be called by the
same name, e. g. every one who runs on the road should be called a&va
(runner), and not the horse alone; everything that pricks, as a needle
or spear for instance, should be called trna (pricker) and not a blade of
grass alone. (2) Every being should be given as many names as the
actions with which that particular being is associated, e. g. a pillar should be
called not sthuna (i.e. which stands upright) only, but also dara aayd
(i.e. which rests in a hole), and also sanjanl (i. e. which is joined with the
beams). (3) Only such words should be used in giving names as are
regularly derived from roots according to the rules of grammar, so that

, U. 2. » Qp. at i. 20. » Op. cit. iv. 1. « Op. at. i. 10

ETYMOLOGY, PHILOLOGY, AND SEMANTICS 69

the meaning of the object which they denote, should be quite clear and free
from doubt, e.g. piiruea, (man) should be puri-aaya (i.e. city-dweller);
asva (horse) = asta (i. e. runner) ; tr-na (grass) = tardana (pricker) and so
on. (4) If the name of an object is to be determined by its actions, the
being precedes the action (e.g. the horse comes into existence before it
actually runs), the designation of a being, which is earlier, from an action,
which is subsequent to it, is not tenaole (perhaps for the reason that it
will leave the being nameless during the interval). (5) People indulge in
sophistry in explaining names, as for instance, when it is said that earth
(prthiri) is so called on account of its being broad (prath), they do nofc
consider as to who made it broad and on what basis.

Rqoinder.

(1) We find that of the beings who perform a particular acuon, all do
not get the same name but only a few, e. g. every one who cuts wood is not
called tuksaka, but the carpenter alone is so called ; it is the ascetic only
who is called pari-vrdjaka (i. e. a wanderer) and not every one who
wanders; it is only the sap of the sugar-cane that is called jivana (i.e.
enlivening) and not everything that enlivens ; it is only the planet Mars
that is called bhumi-ja (i. e. earth-born), and not everything that is born
from the earth and so on. He seems to imply that there is a law of
specialization by which a particular name comes to be exclusively associated
with a particular object.

(2) He means to say that in spite of their manifold activities, objects
take their name from one particular action, which is the most important
and the most special to them, e.g. a carpenter performs many actions, yet
he is called taksaka (i. e. a cutter of wood), because the shaping of things
by cutting wood is his most important function and can be specially
associated with him. Durga has the following comment on it :

I Wf 3^ g I

i ^re ^ (T^ror *wH*flf*rnTTTi
ff n^TTt ftnrrsr^

i

70 INTRODUCTION TO THE NIRUKTA

«^*JW*^ I

I iff

; Thou seest, my friend, and we also see, that one man who cuts wood
is called 'carpenter', while another who does the same is not so called.
You may well ask the reason. Listen ; go and ask the world, quarrel with
the world if you like, for it is not I who made this law. But this is what
we find : of those who do the same work, some are named in accordance
with that activity, others not You may say that because one object is
named in accordance with that activity, therefore others doing the same
thing should be similarly named . . . Although all nouns are derived
from verbs, the choice of names with reference to a particular action
is made by nature (svabhavatah) ; or it may be that the choice is
made by the law of special action. A man who performs one particular
action more specially, whatever other actions he may perform, will
obtain his name from that particular action. This is a settled rule. For
we do not call the man, who cuts wood now and then, by the name of
carpenter, but him we call carpenter who cuts wood at any time, or in any
place and always. This is an instance of a name, the choice of which is
made by special action and this name may be freely given '.to others who
perform the same action specially. And if sometimes, or somewhere,
some other action is still more special to them, they will obtain their
names in accordance with that action only. . . .

We see that persons who perform many actions, obtain their names
iroin one particular action. A carpenter performs many other actions,
but he is not called after those activities. ... If it be said, that many
persons who perform the same action, should have a common name, and
one person who performs many actions, should have as many names, all
that we can say IB, that it is contrary to the practice of the world. Neither
is the case. Whether many persons perform a particular action, or a single
person many actions, the law about the names is that the choice is made
by natural selection.' ]

With this may be compared the remarks of BreVl.

' One conclusion is to be drawn from all that has gone before : it is an
undoubted fact that Language designates things in an incomplete and

1 Cf. Max Mailer's translation of some parts of the above-quoted passage (ilid., p. 167).

ETYMOLOGY, PHILOLOGY, AND SEMANTICS

71

inaccurate manner. Incomplete : since we have not exhausted all that can
be said of the sun when we have declared it to be shining, or of the horse
when we say that it trots. Inaccurate : since we cannot say of the sun
that it shines when it has set, or of the horse that it trots when it is at
rest, or when wounded or dead.

Substantives are signs attached to things: they contain exactly that
amount of truth which can be contained by a name, an amount which is of
necessity small in proportion to the reality of the object. ... It will fo
impossible for language to introduce into the word all the ideas which this
entity or object awakens in the mind. Language is therefore compelled to
choose.' *

(3) Many words whose grammatical form is quite regular are used to
denote names of objects, such as vratati (creeper), jdgaruka (wakeful),
dcirvi-homi (one who sacrifices with a ladle), &c.

(4) We find that many objects get names which are based on subsequent
actions, e. g. the wood-pecker.

(5) If prthiw (earth) is derived from Vprath (to be broad) there is no
sophistry at all. It is not necessary to consider as to who made it broad
and on what basis, for it is broad to the eye.

Thus the question is discussed in the Nirukta. The same question is
discussed at length in the Cratylus also, wherein Plato propounds three
theories and makes the three characters in the dialogue their exponents.
Hermogenes holds that names are conventional, arbitrarily given, and
altered at will. Its antithesis is represented by Cratylus who maintains
that they are natural. Socrates takes an intermediate position and
admits that names are natural and at the same time have an element
of convention as well.8

i. Early anti-Vedic Scepticism.

In the fifteenth section of the first chapter of the NiruJda, a critic
is introduced in the person of Kautsa, who not only questions the authority
of the Vedas, but actually maintains that the Vedic stanzas are meaningless,
adducing several arguments in support of his assertion. From the twentieth
section of the same chapter it is evident that Yaska believes the Vedic
hymns to be revealed, having been handed clown from generation to
generation by oral tradition, and requiring to be studied with great care;
the purpose of his own work being to facilitate this study. As the

1 Semantics, eh. xviii, Eng. trans, by Cust,
pp. 171, 172.

2 Cf. Jowett, Dialogues of Plato (3rd ed.), vol. i,
pp 3E7-8, 368, StW, 37S.

72 INTRODUCTION TO THE NIRUKTA

ta is one of the six auxiliary treatises of the Veda, it is rather
difficult to say with what object Yaska presented and tried to controvert
the view of his opponents, for it is inconceivable that the learned theologians
would reproduce, in their orthodox books, a controversy which challenges
the most fundamental beliefs of their religion. The reproduction of the
Kautsa controversy indicates on the one hand, that not only Yaska was
endowed with a rationalistic spirit, and was free from bigoted fanaticism,
but also that it was possible to carry on such discussions with- tolerance at
that period of remote antiquity ; and implies on the other, that Kautsa was
an eminent scholar, or some great personality, or the exponent of some
philosophic system, whose thought could 'not be ignored. Some, however,
think that Yaska has invented Kautsa as a convenient method of giving
expression to Vedic Scepticism. This view is conjectural, and is not sup-
ported by any evidence. Yaska uses the terms eke, and ekam, aparam, &c.
when he wants to refer to something in general, and he could have very
welj employed the same terms with regard to the above-mentioned con-
troversy, had it not been associated with a particular individual, i. e.
Kautsa. There is no ground to doubt the historical existence of the
authorities whose opinions are quoted, or referred to, or to whom particular
statements are attributed, by Yaska. And unless the contrary can be
proved, it may be assumed that Kautsa was an historical entity. It
may also be taken for granted that he was the leader of a movement,
which may be described as something akin to materialistic rationalism,
and which was the result of a remarkable literary activity, a characteristic
of. the epoch of Yaska, as pointed out elsewhere. But Kautsa was by no
means the originator of such a movement, the beginning of which can be
traced to an earlier period. Its origin is probably to be sought in
sectarianism. For a considerable time, the Atharva-veda was not recognized
as divine revelation. For the followers of the Atharva-veda, it was there-
fore necessary to demonstrate the superiority of their own Veda to the
RV., the SV., and the VS. Perhaps the most effective means, employed for
the achievement of this object, was to invent legends and allegorical
stories, in which all the four Vedas are introduced, and in which a certain
task is proposed for them. The RV.. the SV., and the VS. are invariably
shown to be incompetent in its performance, and it is given up as too
difficult by the three Vedas in succession, being finally accomplished by
the AV., whose superiority over the other three Vedas is thus implicitly
expressed. I quote the following two stories from the Gopatha Brahinana
in support of my statement :

EARLY ANTI-VEDIC SCEPTICISM 73

I <T^RT Wf fq<£Hi<4

' Speech said to them, " tame the horse ". " Be it so ", replied they.
Having approached him, the RV. said, "I shall tame the horse". When
he set about (accomplishing it), a great terror seized him. He turned her
in the eastern direction. He declared, " this horse is wild indeed " The
VS. approached him and said, "I shall tame the horse". When he set
about (accomplishing it), a great terror seized him. He turned her in the
western direction. He declared, "this horse is wild indeed". The SV.
approached him and said, " I shall tame the horse ". " How indeed wilt
thou tame the horse ? " " Rathu,iitaram is the name of my song of praise
which is neither terrific, nor harsh. With that the horse is praised ". But
when he set about (accomplishing it), the same great terror seized him.
He turned her in the northern direction. He declared. '* the horse is indeed
still wild ".' *

After these futile attempts, they are advised to seek Atharvana the
tamer. They approach him and request him to tame the horse. He
prepares the water of tranquillity, which he sprinkles over the horse.
From every limb of the horse flames fall down on the ground, and the
horse, perfectly tame, salutes the sage.

The object of the following story is to show the incompetency of
the three Vedas to afford protection :

... ^c %

I r

'The gods said to Indra, " Do now protect this sacrifice of ours. Verily
protect us with that form of thine, with which thou affordest us the
greatest shelter, with which thou canst best protect us'. He assumed the

1 GB. i. 2. 18 ; Bib. lud. ed., p. 35.

74 INTRODUCTION TO THE NIRUKTA

form of the RV., and having approached, stood before them. The gods
said to him, " assume some other form ; with this form thou canst not
afford us the greatest shelter, with this form thou canst not best pro-
tect us". He assumed the form of the VS., and having approached
stood behind them. The gods said to him, " assume some other form ;
with this form thou canst not afford us the greatest shelter, with this
form thou canst not best protect us ". He assumed the form of the SV.,
and, having approached stood to their north. The gods said to him,
''assume some other form; with this form thou canst not afford us the
greatest shelter, with this form thou canst not best protect us ".' *

Indra then assumes the form of the Bralvnia-veda, i. e. the Atharva-veda,
which is approved by the gods as competent to- give them the greatest
protection.

It need hardly be said that the efforts of the followers of the Atharva-
veda were crowned with success, for, in course of time, the AV. was
recognized as one of the revealed scriptures. But their method of dis-
crediting the other Vedas gave rise to a movement of inquiry and
scepticism— a movement, the traces of which can still be discovered in
isolated passages of the Aranyakas and the Upanisads. Besides the fact
that the anti-Vedic ideas have been preserved in the Aranyakas and the
Ujxinisads, which, according to the orthodox tradition, are a part of the
scriptures, indicates that the movement must have been important and
wide-spread, so much so that even some of the Vedic Scholars came under
its influence, and freely gave expression to their heterodox views, some
of which have survived. I quote the following passages in support of the
foregoing conclusion :

i ^rf^ ff irnri ^jn?: irrisr TT TR ^ft tfa

' Verily it was so, then the Kavaseyas, the learned seers, said, " to what
purpose shall we study the Vedas, to what purpose shall we sacrifice ?
We sacrifice breath in speech, and speech in breath ; whosoever is born is
indeed the authoritative person." ' 2

' People say, " Hymn, Hymn ". This earth indeed, is the hymn, for all,
whatever exists springs from it.' 3

The study of the Vedas is regarded as avidyd (non-knowledge) in MU.

1 GB. i. 2. 19 -,. Bib. Ind. ed., p. 36. « A. A. iiL 2. 6 ; Keith's ed., p. 139.

» A. A. ii. 1. 2 ; Keith's ed., p. 101.

EARLY ANTI-VEDIC SCEPTICISM 75

I. 1. 4-5 ; as lower knowledge in MU. III. 2. 3 ; KU. I. 2. 23. The full
force of this condemnation will be realized, if it is borne in mind that the
Upanisads are also regarded as revealed books (fruti). The case would
be analogous if, for instance, St. Paul had declared in one of his epistles
that the study of the Bible is non-knowledge, or lower knowledge. The
following are the other anti-Vedic passages : Brh. U., I. 5. 23 ; Kau. U.,

II. 5; Ch. U., V. 11-24; TU., II. 5; Vivekacuddmani 2; the Jain Uttard-
dfiydyana sutras, IV. 12 ; XIV. 12 ; Gtta, II, 42, 45 ; IX. 21 : XI. 48, 53.
In order to reconcile them with the pro-Vedic doctrines, the commentators
have offered ingenious explanations of these passages.

It is possible that the Buddha came under the influence of this anfci-
Vedic movement at an early period, which may be responsible for his
vehement denunciation not only of Vedic rites and practices, injunctions,
and invocations, &c,, but of Vedic lore. He held them up to ridicule, and
discarded them as an obstacle to final emancipation. His views about
Vedic knowledge have beer preserved in the form of a dialogue in the
Tevijja sutta in the JDtyha Nikdya. Two Brahmanas, Vasettha and
Bharadvaja quarrel as to which is the true path. Unable to settle their
dispute, they go to the Buddha for a decision. The Buddha holds a
conversation with them, and after perplexing and confounding them with
analogies and arguments in a Socratic manner, gradually leads them to his
own way of thinking, and finally converts them to Buddhism. The im-
portant parts of the dialogue with regard to the Vedas are the following :

13. ' Well then, Vasettha, those ancient Esis of the Brahmanas versed
in the three Vedas, the authors of the verses ... to wit, . . . Vamadeva,
Vessamitta, Jamadaggi, Angirasa. Bharadvaja, Vasettha, Kassapa, and
Bhagu — did even they speak thus, saying : " We know it, we have seen it,
where Brahma is} whence Brahma is, whither Brahma is ? "

"Not so, Gautama!"

15. ..." Just, Vasettha, as when a string of blind men are clinging to
one another, neither can the foremost see, nor can the "middle one see,
nor can the hindmost see — just even so, methinks, Vasettha, is the talk
of the Brahmanas versed in the three Vedas but blind talk . . . the
talk ... of the Brahmanas versed in the three Vedas turns out to be
ridiculous, mere words, a vain and empty thing."

24. " Again, Vasettha, if this river Aciravati were full of water even to
the brim, and overflowing, and a man with business on the other side,
bound for the other side, should come up, and want to cross over, and he,
standing on this bank, should invoke the farther bank, and say, 'Come
hither, O Farther Bank ! Come over to this side ! ' "

"Now what think you, Vasettha? Would the farther bank of the

76 INTRODUCTION TO THE NIRUKTA

river Aciravati, by reason of that man's invoking and praying and hoping
and praising, come over to this side ? "

" Certainly not, Gautama. ! "

25. " In just the same way, Vasettha, do the Brahmanas versed in the
three Vedas . . . say thus : c Indra we call upon, Soma we call upon,
Varuna we call upon, Isana we call upon, Pajapati we call upon, Brahma
we call upon . . .' Verily, Vasettha, . . that they, by reason of their invoking
and praying and hoping and praising, should after death . . . become
united with Brahma — verily such a condition of things can in no wise be."

35. "... Therefore is it that the threefold wisdom of the Brahmanas,
wise in their three Vedas, is called a waterless desert, their threefold
wisdom is called a pathless jungle, their threefold wisdom is called
perdition. " ' l

In criticism of this, it may be remarked that the views of the Buddha
concerning Vedic prayer are erroneous. His arguments, and especially
his analogy of the bank of the Aciravati, are applicable to any other
prayer as well, and thus prayer itself will become an absurdity. Not only
is prayer a very important act of worship in every religion, but in the
form of the wheel of prayer is the most distinguishing characteristic of
Tibetan Buddhism. Moreover, prayer is a psychical phenomenon, it exerts
a powerful influence on the mind through the medium o£ subconscious
suggestion, and as such its efficacy is beyond doubt. Further, the analogy
of the Buddha is fallacious. To compare not only sentient but omniscient
and omnipotent God with an inanimate piece of matter like the bank of
a river, and then to deduce a conclusion from this comparison that because
the latter does not respond to prayer hence the former also does not do so,
is altogether unjustifiable. Nevertheless the Buddha's denunciation of the
Vedas developed a strong contempt for them in his followers who often
trampled them under foot.2 It is also probable that these teachings of the
Buddh , inspired other non- Vedic scho6ls as well. The criticisms of some
of these schools are equally vehement, and one seems to hear the rever-
berated echo of the voice of the Buddha even in some of their expressions.
The following passage gives the views of the Carvaka system :

i

1 The Dialogues of the Buddha, translated into English by Rhys-Davids, S.B.B., vol. ii,
pp. 304-14: cf. also S.B.E., vol. xi, pp. 159-203.

2 See Sankaradigmjaya, the episode of Kumarila Bhatta's life in a Buddhist monastery.

EARLY ANTI-VEDIC SCEPTICISM 77

: 0

' If you object ..." how should men of experienced wisdom engage in
the Agnihotra and other sacrifices", . . . your objection cannot be accepted
as any proof to the contrary, since the Agnihotra, &c. are only useful as
means of livelihood, for the Veda is tainted by the three faults of untruth,
self-contradiction, and tautology ; then again the impostors who call them-
selves Vedic Pandits are mutually destructive, as the authority of the
Jnanakanda is overthrown by those who maintain that of the Karma-
kanda, and vice versa ; and lastly, the three Vedas themselves are only
the incoherent rhapsodies of knaves, and to this effect runs the popular
saying: Brihaspati says that the (performance of) Agnihotra, the three
Vedas, the three staves, and smearing oneself with ashes, are but means
of livelihood for those who have neither sense, nor manliness.' l

1 If a beast, slain in the jyotistoma sacrifice goes to heaven, why then,
does not the sacrificer kill his own father ? ' 2

' The three authors of the Veda were buffoons, knaves, and spirits of
darkness. Jarphari, turpharl, &c., these are the well-known rhapsodies
of the Pandits.' 3

The Arhata system has the following criticism with regard to the
Vedas :

' And a non-eternal omniscient being cannot be the subject of an etenia
Veda ; then how can he be expounded by a spurious and a false Veda ? ' 4

Cf. also : ' There was neither the Sama-veda, nor the Yajur-veda, nor
the Rg-veda, nor was any work done by man.' 5

The ear'ier anti- Vedic scepticism, together with the doctrines of the
Buddhist, the Carvaka, and the Arhata svstems must have created, in

1 Sarva-darfana-aamgrnhah, Bib. Ind. ed., p. 3. 3 Loc. cit.

For this passage I have adopted Cowell's * Op. cit., p. 28.

translation with some modifications. * MahdbMrata Fawoparam, 11234.

2 Op. ctf., p. 6.

78 INTRODUCTION TO THE NIRUKTA

course of time, a considerable amount of opposition to the teachings of tho
Vedas. It was therefore necessary for the followers of the Vedas to
answer the objections of their opponents and to re-establish their position.
Hence Jaimini was compelled to devote almost the whole of the firso
adhyaya of the Purva-Mvmamsa, to the examination and refutation of
such objections. The substance of Kautsa's criticism, together with the
subject-matter of Yaska's rejoinder is amplified with numerous additions
in the nrst chapter of the PM. The controversy, however, is too long to
be quoted here. Kumarila Bhatta, the commentator on the PM. was
another expounder of Vedic doctrines, and after him the task devolved
on the great ^ankaracarva, who by his eloquence, vast learning, profound
philosophy, and great powers of debate rebuilt the shattered supremacy of
the Vedic religion, and extirpated Buddhism l and other non-Vedic systems
from the land of their birth. But adverse critics of the Veda, even after
the great ^ankaracarya, have not been altogether unknown in India. For
instance, Nanaka, the founder of the Sikh religion, may be mentioned
as a notable teacher who laid great emphasis on saintliness, and discarded
the Vedas as mere mythical records. He said :

Santa M> mahimd veda na jdiie

Cdron veda ksiddni.

'The greatness of a saint is not known to the Veda ; all the four Vedas

are merely (books of) stoiieb.

Hence we find that Sayanacarya again reverts to the same discussion
in the introduction of his commentary on the Rg-veda. The number of
arguments for and against is still further increased. A brief summary
of the controversy is subjoined :

Criticism.

' The primd facie view is that there is 110 such thing as the Veda : how-
can there be a part of it, as the Rg-veda ? .... It is not possible to admit
the existence of the Veda, for it is not capable of definition or proof.'2

1 I ) If the Veda is defined as being the last of three kinds of proofs,
perception, inference, and evidence, the definition will be too wide, for
it will include the Smrtis as well.

(2) It the Veda is defined as an instrument of apprehending trans-
cendental things, the definition will again suffer from the same defect.

1 However, the final blow was dealt by the commentary of Sayanacarya. vol. i,p]>. 2 3.
the Mohammedan invaders, who destroyed The Sanskrit text of the introductory psrt
the Buddhist monasteries in the Northern of Say a mi's commentary, together with an
part of India. English translation, is given by Pett>r-on in

2 See Max Mailer's edition2 of theRV. with his Handbook to Uit Study of the Rgwia. Part 1.

EARLY ANTI-VEDIC SCEPTICISM 79

(3) The qualifying expression, 'being not the product of human
authors ', will not improve the definition, for the Vedas are the works of
human anthers, though they may be super-men

(4) If you say that by 'human authors' you mean 'men having a
corporeal frame ', we will draw your attention to the purvusa-sulcta.

(5) If you say that by * corporeal frame ' you mean ' a body which is
the result of the actions of a previous life we will point out that Agni,
Vayu, and Aditya, the authors of the Vedas, were endowed with bodies
which were the result of actions of a previous life.

(6) If the Veda is defined as a collection of words (sabda-rdsih) con-
sisting of the mantra and the Brdhmana, it does not hold good, for up till
now it has not oeen settled what is mantra, and what is Brahinaw*.

(7) Nor is there any proof of the existence of the Veda. The scriptural
quotations in support of your contention are useless, as they are cited from
the Vedas themselves, and nothing can be proved by its own evidence
No man, however clever, can mount his own shoulders.

(8) If you say that the consensus of public opinion is in favour of the
Vedas, we will reply that the whole world can be d«luded : for instance,
the people believe in a blue sky, yet there is no such thing as skv, nor has
its blue colour any reality.

Sdyana's rejoinder.

(1) The definition of the Veda as a collection of words, consisting of the
mantra and the Brdhmana is faultless; therefore Apastamba has said,
' The Veda is the name given to the mantra and the Brdhmana.'

(2) It is true that things like a jar, or a piece of cloth, &c., are not
self-luminous, but it does not follow from this that the sun, and the stars,
&c., too have no such character. Granting that it is impossible for a man
to mount his own shoulders, nevertheless, the Vedas have the power to
illuminate themselves as well as other things.

(3) You have to recognize the various kinds of proofs, including
evidence. And the evidence of the Smrtis, and of tradition cannot but be
admitted as proof of tne existence of the Veda. Hence, the Vedas cannot
be overthrown by any of the infidels like the followers of Carvaka.

further criticism.

(1) Admitting that there exists a thing called the Veda, it is not worth
a commentary, for the Veda is of no authority (na hi Vedah pramdnam).

(2) Some define authority as 'an instrument of sound experience',
others as 'a means of acquiring knowledge, not known before'. Neither
of these is to be found in the Veda.

80 INTRODUCTION TO THE NIRUKTA

Then follows an amplified statement of Kautsa's criticism. Sayana's
reply gives the substance of Yaska's rejoinder with additions and modifica-
tions, to which is added a long quotation from the first chapter of the
'jwrca-Mlmamsa, reference to which has already been made.

It would be superfluous to collect the pro-Vedic passages. The Vedas
are the foundation of the whole of Sanskrit literature. But the triumph of
the Vedic school is apparent from this fact alone that all the anti- Vedic
systems have either perished, or been driven into exile, or been reduced to
insignificance. Thus the pre-Buddhistic antr- Vedic scepticism can now be
traced in a few isolated passages only. Buddhism, once the state religion
of the Mauryan Empire at its zenith under As*oka,— the then greatest
Empire in the world — has been banished from its native land. The
Carvaka and the Arhata systems have been reduced to insignificance.
Their followers are few and far between, and their influence on Indian
thought and religion is so small th«t for all practical purposes it can be
safely ignored.

THE NIRUKTA

CHAPTER I

A TRADITIONAL list (of words) has been handed down (to us). It is to
be (here) explained. This same list is called Ni-ghantavas.1 From what
(root) is (the word) Ni-ghantavas derived 1 They are words quoted from
the Vedas (ni-gamoih)? Having been repeatedly gathered together 3 from
Vedic hymns, they have been handed down by tradition. Aupamanyava
holds that, as these are the quoted words of the Vedas, they are called Ni-
ghantavas on account of their being quoted (t/ii-gamandt). Or else (the
word Ni-ghantavas) may be (so called) from being fixed only (Vhan), i.e.
(a list.in which) they (the words) are fixed together, or collected together ( Vhr).

Now, what (are) the four classes 4 of words ? They are the following :
noun and verb ; prepositions and particles. With reference to this, they 6
thus prescribe the definition of noun and verb : the verb has becoming as
its fundamental notion,6 nouns have being as their fundamental notion.7
But where both are dominated by becoming ,/a becoming arising from
a former to a later state is denoted by a verb, as ' lie goes ', ' he cooks *,8 &c.
The embodiment of the whole process from the beginning to the end, which

1 Cf. Muir, Sanskrit Texts, vol. ii, p. 165. part V, p. 7.

2 Durga explains ni-gamdh as : nis-cayend- 5 i. e. Preceptors. Durga.

dhikam vu ni-gudhurtha ete parijndthah santo « Identical with Brh.D.ii. 121, see Professor

mantrdrthdn yamayanti jndpayanti. Macdonell, Brhaddevatd, vol. ii, p. 65; cf.

8 Both adopted the variant samdhatya on Kautilya, Arthaiidstra, loc. cit. ; RP. xii. 5,

the principle, lectio difficilior potiot est, but this 701, 707 ; VP. viii. 54 ; the commentator on

reading is not supported by the evidence of AP., J.A.Q.S., vol. vii, p. 591 ; PM. ii. 1. 1 ;

MSS., and, later on, WHS admitted to be un- Patanjali, MaMbMtya i. 8. 1, Kielhorn's

justified by Roth himself ; see Erlciutervngen, edition, vol. i, pp. 254, 256; Aristotle,

i. 1, p. 4. Poetics, 20, 1456b 10, Bywater's edition,

4 Cf. RP. xii. 5. 699 ; VP. viii. 52 ; AP. p. 58 ; Gune's trans. IA., vol. xlv, 158.

i. 1 ; Kautilya, Arthasastra, ii. 10. 28, p. 72 ; 7 The same as note 6 except Brh. D. ; cf.

PataBjali, Mahabltasya* *• 1- !> Kielhorn's Jowett, Dialogues of Plato, vol. i, pp. 868-9 :

edition, p. 8 ; Dionysius of Halicarnassus on ' Name is not a musical or pictorial imitation

Literary Composition, ch. ii, Roberts's edition, . . . but it is expression of the essence of each

p. 71; Aristotle, Poetics, '20, 1456b 1, By- thing in letters and syllables.'

water's edition, p. 57; Wackernagel, Altin- 8 Cf. Professor Macdonell, Brhaddtvata,

di9chcGrammfttik,vol.i,p.lTLvni',cf.Sils<>Dharma vol. ii, p. 10; cf. Durga's Comm. Cf. PM.

Samgrahah, xxxv, Anecdota Oxoniensia, vol. i, ii. 1. 3-4.

6 MODIFICATIONS OF BECOMING [1. i

has assumed the character of being, is denoted by a noun, as ' going ', ' cook-
ing ', &c. The demonstrative pronoun l is a reference to beings, as ' cow ',
' horse *, ' man ', ' elephant ', &c. ; 2 ' to be ', to becoming, as ' he sits ', ' he
sleeps', * he goes ', ' he stands ', &c.

According to Audumbarayana speech is permanent in the organs only.3
(Here ends tlte first section.4)

In that case the fourfold division (of words) will not hold good, nor the
grammatical, connexion, nor the mutual reference of sounds which are not
produced simultaneously.5 Words are used to designate objects, with
regard to everyday affairs in the world, on account of -their comprehensive-
ness and minuteness.0 They, too, are the names of gc as well as of human
beings.7 On account of the impermanence of human Uaowledge, the stanza,
(directing) the accomplishment of action, is (to be found) in the Veda.8

According to Varsyayani, there are six modifications of becoming :
•genesis, existence, alteration, growth, decay, and destruction.9 Genesis
denotes only the commencement of the first state, but neither affirms nor
denies the later. Existence affirms a being that has been produced. Altera-
tion connotes the modification of elements of a non-decaying being.10 Growth
denotes the increase of one's own limbs or of objects which are associated
(with one's self), as he grows by means of victory, or he grow.s with his

1 Cf. Patafijali, Mahabluisya : sarvandma ca 6 Cf. Durga'sComm. ; Jowett, Dialogic* of

sdmdnyavaci: 'And the pronoun is the general Plafo, vol. i, p. 368.

exponent.' 7 Cf. Jowett, op. tit., vol. i. p. 333 : Soc.

8 Patafijali, op. cit. i. 1. 1, vol. i, pp. 1 and 5. ' He often speaks of them ; 'notably and nobly

* Cf. Patanjali, op. cit. i. 1. 1, vol. i, p. 6 ; in the places where he distinguishes the
i. 1, 6, vol. i, p. 104 ; i. 1. 8, vol. i, p. 136 ; different names which gods and men give
i. 4. 4, vol. i, p. 356; Bhandarkar, Wilson to the same things', i.e. words are used in
Ptulological Lectures, p. 291 ; Jowett, Dialogues giving names to thing* both by gods and
of Plato, vol. i, pi». 327, 387, 388 ; Jaimini ; men.

PM. i. 1. 6-23 ; the Vedanta su'ras, i. 3. 28 ; • This is tantamount io the statement that

4. 28; ii. 1. 4; Kanada, Vaitetika svtras, the Veda is the repository of eternal and

ii. 2. 21-37 ; the Sdmkhya-pravacana sutras, v. perfect knowledge.

58-60 ; the Nydya sutras, i. 1. 7, 54-7 ; » Cf. Brh. D. ii. 121 ; see Professor Ma<-

ii. 2. 13-17 ; iii. 2. 49 ; the origin and nature donell, Brhaddevatd, vol. ii, p. 65 ; the passage

of Sabda is a subject for discussion in the is quoted verbatim by Patafijali, op. cit. i. 8. 1,

Buddhist literature also : Sddda is an action, vol. i, p. 258, except that he calls Varsyayani.

Kathavatihu, xii. 3; Sadda is physical vibra- ' bhagavdn, and uses the past tense,

tions, op. cit. ix. 9-10 ; Eng. trans, entitled, 10 The word a-pracyavamdnasya is used by

'Points of Controversy', is by S. Z. Aung Y&ska in order to shov/ that alteration —

and C. A. F. Rhys Davids. which may be for bettor or for worse — is to

4 Cf. Gune, I. A., /oc. cit. be interpreted as denoting the former only

• Cf. Gune, I. A , loc. cit. and not the latter.

1. 4] PREPOSITIONS 7

body. The term decay denotes its antithesis. Destruction denotes the

commencement of the later state, but neither affirms nor denies the former.

(Here ends the second section.)

Hence, other modifications of becoming are only further developments of
those (enumerated above), and should be inferred according to the occasion.

'Unconnected prepositions', says 6akatayana, 'have no meaning, but
only express a subordinate sense of nouns and verbs.' l ' They have various
meanings,' says Gargya ; ' hence, whatever their meaning may be, they
express that meaning (which brings about) modification in the sense of the
noun and the verb.' - The word a is used in the sense of ' hitherward ' ; 3
pro, and puroi are its antitheses : abhi* ' towards ' ; prati is its antithesis :
ati and su, ' apj val ' ; nir and dur are their antitheses : ni and ava ,
* downwards ' ; ud is their antithesis : sum, ' combination ' ; vi and apa are
its antitheses : ai'.u, ' similarity ' and ' succession ' : api^ ' contact ' : upa,
1 accession ' : pari, ' being all around': adhi, ' being above ', or ' supremacy '.5
Thus they express various meanings to which attention should be paid.6
(Here ends the third section.)

Now the particles occur in various senses,7 both in a comparative sense,
in a conjunctive sense,8 and as expletives. Of them, the following four are
used in the sense of comparison.8 Iva (has this sense) both in the classical
and in the Vedic Sanskrit : thus ' like Agni ', * like Indra ', &c. The word iia
has the sense of negation in classical, and both (i.e. the sense of negation and
comparison) in Vedic Sanskrit : thus in the passage, ' They did not recc^i

1 Cf. RP. xii. 5. 707 ; upasargo vis'esa-krt : in RP. and VP. is identical with that of the

* The preposition is the specializer (of mean- Nirukta, but enumerated in a different order-

ing)' ; VP. viii. 54-5 ; AP. iv. 8 ; see Whitney, it is also identical with the list in the gana-

J.A.O.S., vol. vii, p. 515 ; Panini, Astddhyuyl pdtJw,, if the double forms of nih and dtih are

i. 4. 58 : pradaya(fy upasargdh kriya-yoge ; not taken into consideration ; cf. also AP.

Patanjaii, op. cit. I 3. 1, vol. i, p. 256 : 'A i. 15 ; the list is incomplete and only half of

preposition is the distinguishing mark of an that giyen in RP., VP., N., and Pa ; pro-

action' ; cf. also ii. 1. 1, vol. i, p. 365. positions are explained by Panini, op. cit.

* Cf. RP. xii. 6. 702-3 : ' Prepositions i. 4. 83-97 ; Patanjali, op. cit. i. *4. 4, vol. i,

are twenty and they express a meaning pp. 341, 345-9 ; Professor Macdonell, Vedic

together with the other two (i.e. noun and Grammar, pp. 414-21 ; cf. also A Vedic

verb)' ; PataiYjali, op. cit.i. 3. 1, vol. i, p. 356: Grammar for Students, pp. 208, 211-58, 265 6.

' But again individual prepositions express 6 The sentence is omitted by Durga.

the distinction of actions, whenever a word 7 Cf. RP. xii. 9. 708 : nipaf.dnam arthavatftn

which denotes the same action is used.' nipidanad . . . itare ca sarthakah.

3 Cf. Panini. op. cit. i. 4. 89. 8 of> Brh p iig 89> professor Macdonell's

4 Op. cit. i. 4. 91. edition, vol. i, p. 19.
• 5 Cf. RP. xii. 6. 702-3 ; VP. vi. 24 ; ° Op. cit. ii. 91.
Panini, op. cit. i. 4. 53 ; tlio list of prepositions

g PARTICLES [1. 4

Jndra as a god V it has the sense of negation.2 The established use is (to
place it immediately) before that which it makes negative. In the passage
'Lake hard drinkers of wine',3 it has the sense of comparison. The estab-
ii shed use is (to place it immediately) after that with which it compares.
The word cid has many meanings. In the sentence ' Will the teacher kindly
explain it ? ' it is used in the (sense of) respect, [from what root is (the
word) dcdrya derived ?] * A-cdrya (teacher) is so called because he imparts
traditional precepts (d-cdra) ; 6 or because he systematically arranges (a +
y/cl + artha) the various objects (of knowledge), or because he systematic-
ally develops the intellectual faculty.6 In the expression « like curd ', it
ft used in the sense of comparison ; in ' bring even the sour gruel ', it is
Used in the sense of contempt. Kul-md$dk (sour gruels) are so called
because they are wasted away (sldaidi) in families (kulesu).1 The word
TVu has many meanings. In the sentence ' therefore he will do it ', it is
Used in assigning a reason ; in ' how pray will he do it ? ' in asking a ques-
tion, as well as in ' has he really done it ? ' It is also used in the sense of
comparison (as follows) :

Ot? thee like the branches of a tree, O widely invoked one! *
Of thee like the branches of a tree, O widely invoked one !
"Vaydh means branches, (and) is derived from (the root) vi (to move) : they
•paove in the wind.9 tid-khdh (branches) are so called because they rest in
trhe sky (kha-saydh), or (the word) may be derived from (the root) auk (to
be able).9

Now a conjunctive particle is that by whose addition separateness of
notions is indeed recognized, but not like an enumerative one, i.e. because
of a separation by isolation.10 The word ca is used in the sense of ' aggre-
gation ', and is joined together with both, as ' I and you, O slayer of Vrtra I ' "
d is used in the same sense, as ' for gods and for manes V* The word vd is
Used in the sense of deliberation, as ' Ah, shall I put this earth here or there? >K!
^Moreover, it is used in the sense of ' aggregation ' (as follows).

(Here end* thefowyth secticrti.)

1 x. 86. 1 ; N. 18. 4. 7 The sentence is omitted by Durga.

* The passage beginning from, * Of them * vi. 24. 3.

.negation', is translated by Muir ; see a The sentence is omitted by Durga.

Sanskrit Texts, vol. ii, p. 151. 10 Cf. Gune, IA., vol. xlv, pp. 159-00 ; see

* viii. 2. 12. note ; cf. Aristotle's definition of a con-
4 The passage within square brackets is junction; .Poetics, 20, 1457* (ed. By witter),

Omitted by MSS. of the shorter recension. p. 59.

* Cf. Patanjali, op. cit. i. 1. 8, p. 88. » viii. 02. 11.
6 The passage beginning, ' From what root " x. 10. 11.

. . intellectual faculty', is omitted by Durga. 1S x. 119. 9.

1.6] CONJUNCTIVE PARTICLES 9

' Vayu and thee, Mann and thee.' l The words aha and hi have the
sense of * mutual opposition ', and are combined with the former (member)
as ' let this man do this, the other that ', and * this man will do this, not
that ', &c. The letter u is also used in the same sense, (being joined) with
the later (member], as < these people tell a lie, those the truth ' ; it is further
used as an expletive, as 'this', 'that'. The word Id has many meanings
in (the sentence) 'therefore he will do it', it (is used) to point out the
reason ; in (the sentence) ' how pray will he do it V to ask a question ; in (the
sentence) 'how can he analyse it ? ' to (indicate) displeasure. The word kild
(is used to express.) superiority of knowledge, as ' thus truly it happened '.

Moreover, it is combined with the two (particles) wt and mi uu in asking
a question, as ' was it not so ? ' and ' was it so, pray ? ' The word iita denotes
prohibition, as ' do not do it ', and ' do not take '. The word kfudu alsoj
(denotes prohibition), as ' enough of doing this ', and ' have done with it ' J
f urther, it is used as an expletive, as ' thus it happened '. The word satiwit
lias the sense of uncertainty in classical Sanskrit : (in the sentence) ' was it
ever so V it (is used) in an interrogation ; (in the sentence) ' was it ever so
pray ? ' in an interrogation but not to oneself. The word nunam has
the sense of uncertainty in the classical language, both, i.e. the sense of
uncertainty and that of an expletive, in Vedic Sanskrit.2

Agastya, having assigned an oblation to Indra, desired to offer it to the
Maruts. Indra, having presented himself, lamented (as follows).3

(Here ends the fifth section.)

There, it seems, it does not exist ; there is no to-mouow , who kru>w$
that which is not past? The mind of another is apt to waver; lo! the
expected is lost.4

There, it seems, it does not exist, i. e. there is no to-day nor 5 indeed
to-morrow. To-day, on this day. Dyuh is a synonym of day (so called)
because it is bright ( Vdyut)^ To-morrow, the time that is still expected.
Yesterday, the time that has expired. ' Who knows that which is not
past r i. e. who knows that which is yet to come (i. e. the future) ? This

1 TS. i. 7. 7. 2. see also the different vendon* of th* story,

2 Cf. Muir's translation of the sentence, Sieg, Sagenstoffe des fgv^da, pp. 108-20.
Sanskrit Texts, vol. ii, p. 161 : 'The particle « i. 70. 1.

"nunam" is used in the bluitd to signify 5 Durga paraphrases no by o«m<MM"'^>ctm

uncertainty ; in the Veda, too, it has that He is wrong, for no is accented and could

signification, and is also a mere expletive.' not therefore mean ' for us', i.e. it is not

3 Cf. the story related in Brh. D. iv. 46-51 ; - nos, but a compound of the negative
Professor Macdonell's ed , vol. ii, pp. 138-9; particle na + u. Cf. N. 1. 7.

10 NUNAM [1. 6

other word adbhutam (' wonderful ') = abhutam, i. e. something which, as it
were, is unprecedented. 'The mind of another is apt to waver', i.e. fickle.
Another,1 a person not to be introduced (to good people). Cittam (mind) is
derived from (the root) cit (to know), ' Lo ! the expected is lost ', [even the
assigned thing is lost],2 assigned, i. e. a thing intended (for offering).
Moreover, it (nunam) is used as an expletive.

(Here ends the sixth section.)

May that rich reward of thine, O Indra ! milk every boon for the
singer. Be helpful to the worshippers, do not put us aside, let good fortune
(corne) to us ; may we speak loudly in the assembly with heroes.3

May that (reward) of thine milk every boon for the singer. Boon,
what is to be chosen. Singer, praiser. Rich reward, i. e. abounding in
wealth. The word magham is a synonym of wealth, it is derived from
(the root) mamh, meaning to give.4 Daksina (reward) is derived from (thu
root) daka, meaning to cause to accomplish : it causes the imperfect to be
accomplished. Or else, it may be (so called) from circumambulating.
With reference to the quarter, (it means) the quarter natural to the hand,
i.e. the right hand.6 Daksinah (right) is derived from (the root) daks,
meaning to work strenuously, or from das, meaning to give. IJastah
(hand) is derived from (the root) han (to strike): it is quick to strike.
Fulfil the desires of the worshippers. Do not pass us over, do not give,
leaving us aside. Let good fortune be for us. May we speak loudly in
our own assembly. Bhaya (good fortune) is derived from (the root) bhaj
(*A> distribute).6 The word brhat is a synonym of ' great ' : it is grown all
round. Having heroes, or having blessed heroes, A hero, he disperses
(vi-irayati) the enemies, or it (w-ra) may be derived from (the root) vf.
meaning to go, or from mr (to be powerful).7

1 Explained by Durga as an offspring of became the southern quarter. The expression,
u low-class man who lives in various ways, ' natural to the hand ', is to be understood
or who is not to be brought to the assembly as being pointed out by the right hand
of the good. while cne faces the eastern direction.

2 The passage within square brackets is 6 The sentence is omitted by Durga.
omitted by the MSS. of the shorter recension 7 Durga paraphrases Vlrayati by niina-
and Durga. prakdram mdrayati, i.e. ; he kills in various

3 ii. 11.21. ways'. He seems to take mr as a non-

4 Cf. Patanjali, op. cit. vi. 1. 1, vol. iii, p. 16. compound root, and is supported in this

5 This is tantamount to the statement that interpretation by DhMujtatha, xxxv. 49, where
the word daksind also means « the southern rir is enumerated as a verb of the tenth class,
quarter '. Durga remarks : pranmxkkasya But Yaska appears to take it as a compound
prajapater ya'o daksino hasto babhiiva ad daksind of vi + lr (to disperse), for he distinguishes it
digabhacat, i.e. the quarter to the right hand from the denominative verb, cf. his third
of Prajapati, while he stood facing the east, derivation.

1. 8] TVA 11

The word aim has the sense of totality, or is (used) as an expletive : l
Aditya sent them forth.2

Sent them forth, i. e. sent them forth on all sides. And also :
From all sidas the wise one has manifested bright rays.B

i. e. The sun has uncovered (them) on all sides. 8u-Wtfah means the rays
of the sun, (so called) on account of their brilliant light (su-rocaua). Or else
the word sima takes the ablative suffix (-tas) without any meaning,
i.e. sliniiah = slmatalt = simd-tah, (which means) * from the boundary '.
tiwnd means boundary: it forms the seam between two countries. The
word tva, being a pronoun with the sense of ' opposition ', is unaccented.
Some hold it to be a synonym of ' half '.

(Here ends the seventh section.)

• One sits increasing the store of stanzas ; a second chants the yayatra
hymn in vakvari measures. One, i. e. Brahma, expounds the science of
being ; whilst another metes the measure of the sacrifice.4

With these words, (the stanza) declares the application of the duties of
the priests. One sits increasing the store of stanzas, i. e. the invoker.
A stanza (re) is a means of worshipping (arcana). A second chants the
yayatra hymn in Zakvarl- measures, i. e. the chanter. Gdyatram is derived
from (the root) yai, meaning to praise. Sakvaryah are stanzas ; it is
derived from (the root) &uk (to .be able). It is known : because with these
he was able to slay Vrtra, that is the characteristic of the &alwari stanzas.5
One, i. e. the Brahma, expounds the science of every being. Brahma is
omniscient: he knows everything; Brahma is supererninent from know-
ledge, Brahma is supereminent all around. One metes the measure of the
sacrifice, i. e. the (performing) priest. Adhvar-yuh (priest) = adhvara-yuh,
i. e. he directs the sacrifice, he is the leader of the sacrifice, or else, he loves
the sacrifice. Or (the word is formed) by the addition of (the suffix) yuh
(to Vadhi) in the sense of studying. A-dhvara is a synonym of ' sacrifice ' :
the verb dhvr means to kill, (a-dhvara denotes) the negation of it (killing).
According to some, the word (tva) is a particle, then how could it be a noun
of unaccented character ? It is clearly inflected. ' Lo ! they call thee,

1 Cf. Professor Mncdouell. A Vedic Grammar 4 x. 72. 11.

for Students, p. 249. 5 Cf. KB. xxiii. 2: 'Because with these,

- ii. 28. 4. he vfas able to slay Vrtra, hence they (are

8 AV. 4. 1. 1 ; 5. 6. 1 ; SV. 1. 321 ; VS. called) xakvaryah: See Gune, Bhandarkar

13. 3. ffomro. Vol., p. 44.

12 TVA [1. 8

steadfast in friendship V (here it is) in the accusative ; ' for one she yielded
her body',2 in the dative. Further, it is (inflected) in the nominative

plural.

(Here ends the eighth section.)

' Friends, having (similar) eyes and ears, were unequal in the speed of
their minds. Some are like tanks, which reach up to the mouth, and are
suitable for a bath ; others indeed are like those which reach up to the
breast, and (are meant) to be seen only.3

[Friends], having (similar) eyes and ears. Aksih (eye; is derived from
(the root) caks (to see) ; ' it is from ailj (to be beautiful),' says Agrayana.
It is well known: Therefore, they are, as it were, more beautiful.4 Karnah
(ear) is derived from (the root) krt (to cut) : it has its entrance torn
asunder ; ' it is from r (to go)/ says Agrayana. It is well known : Going
upwards, as it were, they have protruded in space.4 They were unequal in
the speed of their minds. Some reach up to the mouth, others up to the
breast.5 Asyam 6 (mouth) is derived from (the root) as (to throw), or else
(from d-syand, ' to flow ') : food flows towards it. Dagh'iiam is derived
from (the root) dagh, meaning to flow, or from das (to be wasted) : it is
very much wasted. Some are like tanks, suitable for bathing. Suitable
for bathing, i. e. fit for bathing ; (others are) to be seen only.7 Hradah
(tank) is derived from (the root) hrdd, meaning to make a sound, or from
hldd, meaning to make cool. Further, it (tva) is used in the sense of
' aggregation ', as ' recurrences and possession of As*vins ' ; 8 i. e. possession
of As'vins, and recurrences.

Now the words which are used — the sense being complete — to fill up
a sentence in prose, and a verse in poetic compositions, are expletives such
as fawn-, lm, id, and it.9

(Here ends the ninth section.)

Men without garments, and having many children, being afraid of a
wolf, as it were, longed for the dewy season 10 to live.11

x. 71. 5; cf. N. 1. 20. the mouth ; (2) from ^/u-syand (to stream),

x. 71. 4 ; cf. N. 1. 19. i.e. the mouth begins to water when food is

x. 71. 7. thrown into it, however dry it might have

The quotation is untraced. been before.

' Some reach up to the mouth ' is ex- 7 The sentence is omitted by Durga.

plained by Durga as 'unfathomable', i.e. 8 KB. xvii. 4.

minds whose depths cannot be reached ; ' up 9 Cf. RP. xii. 8. 707 ; xii. 9. 708 ; $rh. D. ii.

to the breast' as shallow, whose bottom is 90-1, Professor Macdonell's ed., vol. i. p. 19.

within siyht. 10 It comprises the period from the middle

6 Durgu derives «</.<,oni in two ways: (1) of January to the middle of March.

from Vfl* to throw), i.e. food is thrown in n The. quotation is untraced.

1. i a] EXPLETIVES 13

Dewy season to live, siuiram is derived from (the root) «r (to crush),
or turn (to put an end to).

He emitted it for pressing ; l i. c. he created it for pressing (the soma-
juice).

May our hymns make him grow.* May our hymns, i. e. songs of praise,
make him grow. Giras (songs) is derived from (the root) gr (to speak).

This person, whom thou approachest, }s for thee.3 Thine is this man
whom thou approachest. lua is also usdd (as an expletive), as 'they all
knew it well ', and ' they both knew it \yell '. Moreover the word na is
combined with id. in (the sense of) ' apprehension '.
(Here enda .tie tenth section.)

With oblations some .seek heaven from this world ; others press stfma-
juices in sacrifices. The pure rejoice indeed with their rewards : pursuing
crooked ways, lest we should fall into hell.4

Hell is going downwards, i. e. falling lower and lower ; or it does not
contain even slight room for happiness. Moreover the words iw. ca are
joined with the word id, in interrogation, as 'do- they not drink wine?'
Surd (wine) is derived from (the root) -sw, (to press). Thus they are used
in various meanings, to which attention should be paid.5
(Here end* tJte eleventh section.)

With these words, the four word-classes, i. e. the noun and the verb,
prepositions and particles, are explained in their (respective) order. With
reference to this, 6akatayana holds that nouns are derived from verbs.
This, too, is the doctrine of the etymologists.6 ' Not all,' say Gargj'a and

1 i. 9. 2; AVi 20. 71. 8. vet, aha, ha, kila, &c. ; (3) expletives, kam, im,

2 viii. 13. 18. id, u, &c. Cf. Patafijali, op. tit. i. 1. 6.;

3 i. #0. 4; AV. 20. 45. 1; SV. 1. 183; i. 4. 4, vol. i, pp. 94, 340-1; Professor

2. 949. Macdonell, Vedic Grammar, p. 429.

4 RV. Khila x. 106. 1. • Cf. Patafijali, op. cil. iii. 3. 1, vol. ii,
6 Panini uses the term uii>ata to denote not p. 138 : ' And the noun is derived from the

only particles, but also prepositions, see verb ' says the author in the Nirukta. 'The

Astadln/dyl, i. 4. 56. The technical word noun indeed is derived from the verb',

employed by him for particles alone is so say the etymologists, and the son of

avijaya (op. cit. i. 1. 37). Particles are Sakata in grammar. Among the gram-

ynumm-ated in the gana called cadayah (op. marians, Sakatayana says, 'The noun is

cit. i. 4. 57). The total number of particles derived from the verb'; cf. also Breal,

collected in the list is 195. This, however, Semantics, p. 107: 'It comes from the fact

docs not include cid and ki mentioned by that the v«rb is the essential and the capital

Yaska. Of the 195 particles, 22 only are part of our languages, which serves to form

explained in the Nintktu : (1) comparatives, substantives and adjectives'; see Moncalm,

tro, na, eld, and nu ; (2) conjunctives, ca, a, The Origin of Thought and Speech, p. 74:

14 ARE ALL NOUNS DERIVED FROM VERBS? [1. ia

some of the grammarians, ' but only those, the accent and grammatical
form of which are regular and which are accompanied by an explanatory
radical modification. Those (nouns), such as cow, horse, man, elephant, &c.,
are conventional1 (terms, and hence are underivable).'

Now, if all nouns are derived from verbs, every person who performs
a particular action should be called by the same name, i.e. whosoever
runs on the road should be called 'runner' (a&va, 'horse'); whatever
pricks (like needle, &c.), 'pricker' (trnam, 'grass'). Further, if all nouns
are derived from verbs, a substantive should obtain as many names as
the actions with which it is connected; thus a column should also be
called ' beam-supporter ', and ' that which rests in a hole '.

(Here ends the twelfth section.)

Moreover, substantives should be named according to the regular and
correct grammatical form of a verb, so that their meanings may be
indubitable, e.g. purusa (man) should take the form of pur!. -say a (city-
dweller) ; aim (horse), of astd (runner) ; triiam (grass), of tardanam
(pricker). Further, people indulge in sophistry with regard to current
expressions, e. g. they declare that earth (prthivi is (so called) on account
of being spread (Vprath)\ but who spread it, and what was the base?
Again, JSakatayana derived parts of one word from different verbs, in
spite of the meaning being irrelevant, and of the explanatory radical
modification being non-existent, e.g. (explaining sat-ya) he derived the
later syllable ya from the causal form of (the root) i (to go), and the
former syllable sat from the regular form of (the root) as (to be). Further,
it is said that a becoming is preceded by a being, (hence) the designation
of a prior (being) from a posterior (becoming) is not tenable ; consequently
this (theory of the derivation of nouns from verbs) is not tenable.

(Here ends the thirteenth section.)

'. . . there remain in the end certain simple The diametrically opposite view, that names
elements of human speech — the primordial are natural, is put in the mouth of Cratylus
roots — which have sufficed to provide the while Socrates takes an intermediate position,
innumerable multitude of words used by the admitting that names are natural, while at
human race ' ; Max Muller, Lectures on the the same time they have an element of con-
science of language, 6th ed., vol. ii, pp. 70, 80, vention also. Some passages of the dialogue
86 ; cf. also AA. ii. 1. 3 ; ii. 1. 6. relevant to the controversy are given in the
1 Plato introduces, in the Crafyft«!, a character additional notes; see JoweH, Dialogues of
in the person of Hermogenes who maintains Plato, 3rd ed.f vol. i, pp. 324, 327-8, 358, 366,
that names are conventional, that they are 378.
given arbitrarily and ;-an be altered at will.

1.15] ARE ALL NOUNS DERIVED FROM VERBS? 15

As to (the statement) that all those (nouns), the accent and grammatical
form of which are regular, and which are accompanied by an explanatory
radical modification, are derived, ^we reply that) in that case it is quite
evident. As to (the point) that every person whoever performs a par-
ticular action should be called by the same name, we see that in some
cases the performers of the action do obtain a common name, while in
others they do not, e. g. a carpenter or ascetic, enlivener, earth-born, Arc.1
With this, the following objection is answered as well. As to (the point)
that substantives should be named in such a way that their meanings
may be indubitable, (we reply that) there are words (of that character),
words of rare occurrence, i.e. single words formed by primary suffixes,
as creeper, guest, one having matted locks, a wanderer, wakeful, one who
sacrifices with a ladle, <&c. /As to (the objection) that people indulge in
sophistry with regard to current expressions, (we reply that) it is with
regard to current expressions alone that (etymological) examination is
most desirable. With regard to ' they declare that earth (prthivi) is
(so called) on account of being spread ( V'jyrath) : but who spread it, and
what was the base ? ' (we reply that) it is indeed broad to look at, even
if it is not spread by others. Moreover, in this way all known words,
without any exception, can be found fault with. As to (the point) that
a certain individual derived parts of one word from different verbs, (we
reply that) the person who made such a derivation in spite of the meaning
being irrelevant should be blamed; it is the fault of an individual, not
of the science (of etymology).

As to (the argument) that the designation of' a prior (beiny) from
a poster or becoming is not tenable, we see that in some cases prior beinga
do obtain their names from posterior becomings, but not in others, as
' a woodpecker ', ' one having long locks ', &c. Bllva is (so called) from
being supported or from sprouting.

(Here ends the fourteenth section.)2

Moreover, without it (etymology) the precise meaning of Vedic stanzas
cannot be understood. For one who does not understand the meaning,
a thorough investigation of accent and grammatical form is not possible,

1 The former two, i.e. a carpenter and an 2 Cf. Patanjali, op. cit. i. 1. 9, vol. i, pp.

ascetic, are examples of cases where people 176-6. See Introduction, Yaska's contribu-

who perform the same action get a common tions to Etymology, Philology, and Semantics;

name; the latter two are examples of cases sects. 12-14 are translated rather freely by

where they do not get a common name, as Max Miiller, History of Ancient .Snna/irft Lfara-

enlivener means the juice of sugar-cane, and ture, 2nd ed., pp. 164-8.
earth-born moans the planet Mars.

16 THE KAUTSA CONTROVERSY [1. 15

hence this science (etymology) is the complement of grammar und a means
of accomplishing one's own object. *»

'If (the object of the science) is to ascertain the meaning of Vedic
stanzas, it is useless,' says Kautsa, ' for the Vedic stanzas have no mean-
ing ' ; l this is to be established ' by the following arguments : propositions
have their words fixed, their order, too, is immutably fixed.2 Further,
the accomplishment of the ritual form is enjoined by the Brahmana,3 as
' Spread it wide ',4 and so he spreads ; ' Let me pour out ',6 and so he pours
out. Further, their meaning is impossible,6 as ' Save him, O plant ! ' 7 and
while striking, one declares, ' Do not injure him, O Axe ! ' 8 Moreover,
their meaning is contradictory,9 as ' There was but one Rudra and no
second ',10 and ' Rudras, who on earth are thousands without number ' ; n
'O 'Indra! thou art born without a foe',12 an(i 'Indra vanquished hundred
armies together'.13 Further, one enjoins a person who is already ac-
quainted, as ' Address the hymn to-Agni which is being kindled '.u Besides,
it is said, ' Aditi is everything '. * Aditi is heaven. Aditi is atmosphere,15
&c.' will be explained later on.!G Further, their meaning is obscure,17 as
afmyak,1* yadr&min,1* jdraydyi,20 kdnukd,™ &c.

(Here ends tfo fifteenth section.)

Vedic stanzas are signifieA&t, because (their) words are identical (with
those of the spoken language). There is the Brahmana passage : This
indeed is the perfection of the sacrifice, that the prescription of the form,
that is to say, the action which is to be performed, is declared by a stanza
of the Rg or the Yajurveda.22 ' Playing with their sons and grandsons,

1 Cf. PM. i. 2. 1. J6 See N. 4. 23.

2 Op. cit. i. 2. 32. " Cf. Patanjali, op. eft. ii. 1. 1, vol. i, p. 363-;

3 Cf. PM. i. 2. 83. PM. i. 2. 38.

4 TS. i. 1. 8. 1 ; vi. 2. 7. 8; cf. MS. i. 1. »; » The word occurs once only in RV. i.
KS. i. 8 ; xxxi. 7 ; TB. iii. 2. 8. 4. 169. 3.

6 Cf. VS. 2. 15. M The word occurs once only in RV. Y. 44. 8.
• Cf. PM. i. 2. 34-5. zo The word occurs once only in RV. vh

7 TS. i. 2. 1. 1. 12. 2.

8 VS. 4. 1 ; 5. 42 ; (>. 15. 21 The word occurs once only in RV. via.

9 Cf. PM. i. 2. 36. 77. 4.

10 Cf. TS. i. 8. 6. 1. 22 GB. ii. 2. G ; ii. 4. 2 ; the passage without

11 VS. 16. 54. the words ' or the Yajurveda' is fo,und in
JZ x. 133. 2; AV. 20. 05. 3 ; SV. 2. 1152. AB. i. 4, 13, 15, 17, &c. Cf. liar's tr'ans-
18 x. 103. 1 ; AV. 19. jlS. 2; SV. 2. 1199; lation: « What is appropriate in iu frpi, is

VS. 17. 33. successful in the sacrifice; that i* to say,

i4 TS. vi. 3. 7. 1; MS. i. 4. 11; TB. iii. when the verse (re or yaj us) which is recited

3. 7. 1 ; &B. i. 3. 5. 2, 3. See Gune, Shan- refers to the ceremony which is being per-

tlarkar Comm. Vol., loc. cif. formed.'
18 i. 89. 10.

1. 1 7] THE KAUTSA CONTROVERSY 17

&C.'1 As to (the objection) that propositions have their words fixed,
their order too is immutably fixed, (we reply) that it is the same with
regard to the everyday speech of the world, as ' Indra and Agni ', ' father
and son'.2 As to (the objection) that the accomplishment of the ritual
form is enjoined by the Brahmana, (we reply) that this is a mere reiteration
of what has been said already. As to (the objection) that their meaning
is impossible, (we reply) that no injury is to be inflicted, so it must be
understood by the authority of the Vedic passage. As to (the objection)
that their meaning is contradictory, (we reply) that the same (objection)
is applicable to the everyday speech of the world, as 'this Brahmana
has no rival', 'this king has no enemies', &c. As to (the objection)
that one enjoins a person who is already acquainted, (we- reply) that in
salutation a person announces his name to one who is already acquainted
with it; the mixture of honey and milk is declared (to the guest) who
is already acquainted with it. .As to (the objection) that Aditi is every-
thing, (we reply) that it is the same in the everyday speech of the world,
as ' all fluids reside in water '.3 As to (the objection) that their meaning
is obscure, (we reply) that it is not the fault of the post if the blind man
does not see it ; it is the fault of the man himself. Just as among the
country-folk a man becomes distinguished with (a little) knowledge, so
among the scholars of the traditional Vedic lore a man of profound
knowledge alone is worthy of praised

(Here ends the sixteenth section.)

Moreover, without this (etymology) the word-division is not possible.

Be merciful, O Rudra, to the footed wanderer.5

The footed wanderer, i. e. cows, provision for the journey : (avasdya)
is derived from (the root) av, meaning to go, with the suffix asa\ it is
therefore not analysed (in the Padap&tha).

Having released the horses.6

Here (ava-saya is derived from the root) so preceded by the preposition
(ava) ; in the sense of releasing it is therefore analysed.

1 x. 85. 42; AV. 14. 1. 22; this is an that water is the source of all fluids, hence

example of the identity of words of Vedic all fluids are contained within water,

stanzas with those of classical Sanskrit. 4 See Introduction, Early anti-Vedic Scep-

* i.e. The order of words in these idiomatic ticism ; a summary of the controversy i»

phrases cannot be reversed, e.g. it will be given by Muir, op. cit. vol. ii, pp. 169-72.

wrong to say, 'Agni and Indra' ; 'son and 5 x. 169. 1.

father'. c i. 104. 1.

1 Durga's explanation of the example is

B

18 IMPORTANCE OF ETYMOLOGY [1.17

Here has come this messenger of death.1

(Nirrtyd) is either in the ablative or in the genitive case, (so it is
written in the Padapdtha) as ending in the visarjaniya (=nirrtydh).

Far, far away call for death.2

Here (nirrtyd) is in the dative case, (so it is written in the Padapdtka)
as ending in ai ( = nirvtyai).

Samhitd is the closest conjunction by means of euphonic combination.3
Samhitd is based on the original form of words.4 The phonetic treatises
of all schools are based on the original form of words.

Moreover, in the sacrificial act, there are many injunctions with regard
to the characteristics of deities. This is to be established by the following.
Should some people say, 'We here know the characteristic marks"' (of
deities, we need not therefore study etymology/ set before them the
following stanza).

Like Indra, like Vayu, the gods fill thee with strength.6
Here is the characteristic mark of Indra and Vayu in a stanza addressed
to Agni.

Shining like Agni, O Manyu ! be strong.7

Similarly (the characteristic mark of) Agni (is found) in a stanza
addressed to Manyu.8 Tvisitah means shining. Of this word (the part)
tvisih is a synonym of light.

Moreover, there is praise of knowledge and censure of ignorance.

(Here ends the seventeenth section.)

He is the bearer of a burden only, — ;the blockhead who, having studied,
does not understand the meaning of the Veda. But he who knows the
meaning obtains all good fortune and, with his sins purged off by know-
ledge> attains heaven.9

Whatever is learnt without its being understood is called mere
cramming; like dry logs of wood on an extinguished fire, it can never
illuminate.10

1 x. 165. 1 ; AV. 6. 27. 1. « vi. 4. 7 ; VS. 83. 13.

2 x. 164. 1 ; AV. 20. 96. 23. 7 x. 84. 2 ; AV. 4. 31. 2.

8 Quoted by Panini, op. cit. i. 4. 109 ; cf. * The meaning is that etymology helps to

Patafijali, op. cit. i. 4. 4, vol. i, p. 354. discover the principal deity to whom a stanza

* Identical with RP. ii. 1. 105, except that is addressed. This cannot be found out by

the order of words is reversed. the knowledge of the characteristic mark

5 The sentence is incomplete, abrupt, and only as in the cases adduced by Yaska.

obscure, very unlike the style of Yaska. The ' Samhitopanisad B. 3.

meaning has to be completed by an additional 10 Loc. cit. quoted with the variant adhlfam

clause put within brackets. by Patanjali, op. cit. i. 1. 1, vol. i, p. 2.

1. 20] PRAISE OF KNOWLEDGE 19

Sthdnuh (post) is derived from (the ^root) sthd (to stand). Artha,
(meaning) is derived from (the root) ar (to go), or it is (so called because)
it stops from going.1

(Here ends the eighteenth section.)

Seeing one does not see speech, hearing one does not hear it. And
to another she yielded her body like a well-dressed and loving wife to her
husband.2

Even seeing, one does not see speech; even hearing, one does not
hear it. With these words, the hemistich describes the ignorant man.
' And to another she yielded her body ', she reveals herself, i. e. knowledge ;
the manifestation of meaning (is described) by this speech, i. e. the third
verse. Like a well-dressed and loving wife to her husband [well dressed
at proper seasons, dressed in an auspicious manner, and loving],3 i. e. just
as he (the husband) sees her and hears her at proper seasons : this is
the praise of one who understands the meaning.4 The stanza following
this explains it still more (explicitly).

(Here ends the nineteenth section.)

They certainly declare one to be steadfast in friendship, him no one
can overpower in conflicts (of debates). But that man wanders with
a barren delusion ; he listened to speech that is without fruit or flower.5

Indeed, they declare one to be steadfast in friendship with speech,
i. e. taking delight in it, and having thoroughly understood the meaning,
or in friendship with gods in a delightful place ; they do not overpower
him, who knows the meaning well, even in powerful debates. But that
man wanders with a barren delusion, i. e. with a symbol of speech. To
him (speech) does not grant desires, which are to be granted by speech.
Who heard speech without fruit or flower in the abodes of gods and men,
for that man speech has no fruit nor flower, or lias very little fruit or
flower. The meaning of speech is called its fruit and flower. Or the
sacrificial stanzas, and stanzas addressed to deities, or the deity and the
soul are its fruit and flower.6

1 Durga takes artfia in the sense of wealth, bearing a load of sandal- wood, who perceives

and explains the two derivations as (1) its weight but not its fragrance,

wealth is approached by greedy people, (2) 8 x. 71. 4 ; cf. N. 1. 8.

wealth stops from going with the deceased 3 The passage within square brackets is

person to the next world. Durga's explana- omitted by MSS. of the shorter recension

tion of ariha does not suit the context, which and Durga.

here denotes ' meaning ' or ' knowledge '. By 4 The whole section is quoted by Patanjali,

sthtind Durga understands an ass. A person op. cit. i. 1. 1, vol. i, p. 4.

who commits Vedic texts to memory with- 5 x. 71. 5 ; cf. N. 1. 8.

out understanding is compared to an ass 6 Gf. Muir, op. cit. vol. i, p. 255.

B2

20 COMPILATION OF THE NIGHANTU [1. ao

Seers had direct intuitive insight into duty. They by oral instruction
handed down the hymns to later generations who were destitute of the
direct intuitive insight. The later generations, declining in (power of)
oral communication, compiled this work, the Veda, and the auxiliary Vedic
treatises, in order to compreheAd their meaning. BUma = bhilma (division)
or illustration.1

So many roots have the same meaning. Dhatuh (root) is derived
from (the root) dhd (to put). So many are the synonyms of this substan-
tive. This is the homonym of so many meanings. This name of a deity
is incidental, the other is primary. With reference to this, the (name)
which occurs in a stanza addressed to another deity is called incidental.2
(We adore) thee like a horse with, long hair.3

(We adore) thee like a horse that has long hair. Long hair is for
warding off the gad-flies. Damsa (gad-fly) is derived from (the root)
dams (to bite).

like a fierce animal, roaming everywhere, haunting the mountains.4

As a fierce animal roaming everywhere, haunting the mountains.
Mrgah (animal) is derived from (the root) mrj, meaning to go. Fierce, of
whom all are afraid. * Dreadful ' is derived from the same root also.
Ku-carah means 'one who moves in a crooked manner '. If it be an epithet
of a deity (it means) ' where does he not go ? ' Haunting the mountains,
li ving in mountains. Oirih means a mountain : it is raised up. Parvata
(mountain) is (so called) because it has joints (parva). But parva is
derived from (the root) pr (to fill), or from prl (to propitiate). Here, during
a period of a fortnight, they propitiate the gods. It (mountain) is (so called)
on account of the similarity of the joints of the nature of the other
(period).5 Seated on a cloud. A cloud is called mountain from the same
reason (i.e. from its being raised).^ The section which deals with the
appellations of deities to whom panegyrics are primarily addressed is
called the daivata ; this we shall explain later on, but the synonyms and
homonyms now.

(Here ends the twentieth section.)

1 'Cf. Muir, op. cit. vol. ii, p. 165 ; vol. Hi, 6 According to Durga, a mountain Las
p. 118. joints in the form of stone slabs, and a period

2 Cf. Brh. D. i, 18. has joints in the form of time with its various

3 i. 27. 1 ; SV. 1. 17 ; 2. 984. divisions. Cf. Muir, op. cit. vol. iv, p. 69.

4 i. 164. 2 ; x. 182. 2.

2.1]

PRINCIPLES OF ETYMOLOGY

21

CHAPTEB II

Now (we shall deal with) etymology. With reference to this, the words,
the accent and the grammatical form of which are regular and are accom-
panied by an explanatory radical modification, should be derived in the
ordinary manner. i3ut the meaning being irrelevant, and the explanatory
radical modification being non-existent, one should always examine them
with regard to their meaning, by the analogy of some (common) course of
action. If there be no (such) analogy, one should explain them even by
the community of a (single) syijable or letter ; l but one should never (give
up the attempt at) derivation. One should not attach (too much) importance
to the grammatical form, for tllese complex formations (w'ttayah) are (often)
subject to exceptions. One should interpret inflected cases according to
the meaning. In prattam (= pra-dattam, 'given away') and avattam
{ = ava-dattam from ava */do, ' divided ') only the initial parts of the root
survive. Further, there is aphaeresis of the initial part of the verb Us
(to be) in weak forms, as stah ('they two are'), santi ('they all are'), &c.
Further, there is elision of the final part, as in gatvd (from Vgam, ' having
gone '), yatam (Vyam, 'gone'), &c. Further, there is elision of the pen-
ultimate, as in jagmatuh (red. form of gam, ' they two went '), and jagmuh
(red. form of gam, ' they all went *).2 Moreover, there is the modification of
the penultimate, as in raja (rdjan, ' king '), dandl (dandin, a * staff-bearer '),
&c. Further, there is elision of a letter, as in tatvd ydmi (= tatvd
ydcami), &c.

Moreover, there is elision of two letters, as in trca ( = tri + rca, ' three
stanzas '). Further, there is alteration in the initial part (of the root), as in
jyotih ( Vdynl, ' light '), ghanah ( </han, l killer '), binduh ( i/bhid, ' a drop '),
batyah (\/bkat, 'to be hired or nourished'), &c. Further, there is meta-
thesis, as in stokak (from Vscut, 'a drop'), rajjiih3 ('rope'), vikatdh*

1 Cf. Jowett, Dialogues of Plato (3rd ed.),
vol. i, p. 335 ; the Cratylus, 393 : 'And whether
the syllables of the name are the same or not
the same makes no difference provided the
meaning is retained ; nor does the addition
or subtraction of a letter make any difference
so long as the essence of the thing remains
in possession of the name and appears in it.*
Also p. 341, Soc. 'Now attend . . . and just
remember that we often put in and pull out
letters in words and give names as we please
and change the accents.' And p. 358, Soc.
. . . ' but then you know that the original

names have been long ago buried and dis-
guised by people sticking on and stripping
off letters for the sake of euphony, and
twisting and bedizening them in all sorts of
ways . . .' Durga paraphrases akxara (syllable)
by svara (accent).

2 Cf. Patanjali, op. cit. vi. 1. 1, vol. iii,p. 17.

3 Durga derives rajjufy from ^srj, but it is
more likely to be derived from ^rasj.

4 Durga derives sticata from */kas, ' to
shine ', but it is more probably derived from
Vsik or -v/sic; cf. Patafijali, op. cit. i. 1. 2,
vol. i, p. 81.

22 PRINCIPLES OF ETYMOLOGY [2. i

(' sand '), tarku ( */krt, ' a knife '). Further, there is change in the final part
(of the root).1

(Here ends the first section.)

Oghah (Vvah, 'flood'), meghah (Vmih, 'cloud'), nddhah* ('refuge'),
gddhah (*/gdh, ' fordable'), Vadhuh ( </vah, ' bride'), madhu ( V ' Triad, ' mead'}.
Further, there is anaptyxis, as in dsthat (V««, 'to throw'), dvdrah (Virr,
'door'), bharujd ( Vbhrajj, ' ripe '. D.), &o With reference to this, it is
pointed out that when a root contains a semi- vowel contiguous to a vowel
it becomes the origin of two primary bases. There, if an accomplished
form is not derivable from one base, one should try to derive it from the
other. Even there, some are of rare occurrence, as utih (-/av, * protection '),
mrduk (Vmrad, 'soft'), prthuh (^pjeath, 'broad'), prsatah (V'prua, 'a
drop '), kunarum ( </kvan, ' sounding '). Further, Vedic primary nouns are
derived from roots of classical Sanskrit, as damundh (devoted to the
house), ksetrasddhdh (one who divides the fields), &c. ; and also nouns of
classical Sanskrit from Vedic roots, as usnam (werm), ghrtam (clarified
butter).3 Further, primary forms alone are employed (in speech) among
some people ; secondary forms among others. The verb savati, meaning to
go, is used by the Kambojas only. Kambojas (are so called becar.se) they
enjoy blankets (kambala), or beautiful things.4 A blanket (kambala) is
a desirable object (kamanlya). Its modified form vava is used by the
Aryans : ddti, in the sense to cut, is employed by the people of the east,
while the people of the north use ddtra (sickle).5 In this manner, one
should explain single words.

Now with regard to derivatives and compounds, whether of one or more
than one member, one should explain their component parts in their
respective order, having first divided (the words) into them.6 Punishable,
L e. a person [a person of punishment] deserving punishment, or something
to be accomplished by punishment Danda (punishment) is derived from

1 For the detailed examination of tide is unjustified; see Sanskrit Texts, vol. ii,

section, see Introduction, Yaska's Contribu- p. 856.
vions, &c. , * Roth denies the correctness of Yaska's

1 Durga derives nddhah from \'nah (to utatement that the Aryans use fava (see

bind), but it is probably from VnddA; cf. Brl&uttntngen, p. 17). His denial is, however,

nadhamandh. ' groundless, because Yaska is corroborated by

3 Cf. Muir, Sanskrit Texts, vol. ii, p. 152. a grammarian of such eminence as Patafijali

4 The sentence is omitted by Muir in his (sa« the Mahabhdsya, i. 1. 1, vol. i, p. 9).
translation as if it did not exist. As it is The passage in the MB. is almost identical
given by MSS. of both recessions and ex- with the Nirukta.

plained by Durga, it cannot be regarded as • Cf. Jowett, Dialogues of Plato (3rd ed.),

an interpolation, hence its omission by Muir vol. i, pp. 368, 370, Soc. < But the secondary,

2.3] PRINCIPLES OF ETYMOLOGY 23

(the root) dad, meaning to hold. People say, ' Akrura holds the jewel '.l
' The word (danda) is derived from (the root) dam,' says Aupamanyava.
' Inflict punishment on him ' is (used) in censure. Kaksyd means girth of
a horse : it is carried round the region of girth. Kaksah (armpit) is
derived from (the root) gdh (to plunge into) with the suffix ksa, or from
khyd (to make known) with redundant reduplication : what is there worth
seeing 1 Or it (may be derived) from kas * (to rub against). On account
of this 3 analogy (i. e. of being rubbed) it means ' human armpit ', and on
account of the analogy of the arms and their root, the word (signifies arm-
pit) of a horse.

(Here ends the second section.)

Royal servant, a servant of the king. Raja (king) is derived from (the
root) raj (to shine). Purusah (person) = puri-sddah (one who sits in a
city), or = puri-vayah (one who sleeps in a city), or is derived from (the
root) pr (to fill), i. e. he fills the interior, with reference to the inner soul.

This entire (universe) is filled by that inner soul, to whom there is
nothing anterior, nothing subsequent, than whom there is nothing more
minute, nor more great, and immovable like a tree, who alone lives in
heaven.4

This, too, is a quotation. Vi&eakadrdkarsa, ' one who drags about like
a despicable dog '. The words vi and cakadra are used (to denote) ' gait of
a dog ' ; drati means a despicable gait ; kadrdti means a despicable drdti ;
cakadrdti is the same as kadrdti with redundant reduplication : he who
possesses that (kadrdti) is called vticakadrah. A beauty of auspicious
colours, i. e. one whose beauty is like that of auspicious colours. Auspicious,
it is desirable. Vartiah (colour) is derived from (the root) vr (to cover).
Rufjain (beauty) is Derived from (the root) rue (to shine). In this manner
one should explain derivatives and compounds. One should not explain

as I conceive, derive their significance from Hemacandra ; see the Nirukta in Bib.Ind. ed.,

the primary.' vol. ii, p. 164, foot-note.

Soc. . . . « Ought we not, thereforo, first to 2 Durga remarks that an armpit always

separate the letters, just as those who are itches, because it is full of perspiration,

beginning rhythm first distinguish the powers hence it is constantly rubbed and may be

of elementary, and then of compound sounds?' appropriately derived from the root kcu 'to

Soc. . . . 4 Must we not begin in the same rub '.

way with letters, first separating the vowels, 3 By tat Durga understands the armpit of

and then the consonants and mutes into a woman. His explanation that from the

classes, according to the received distinctions analogy of the armpit of a woman the word

of the learned ? ' Cf. Brh. D. ii. 106. kakta moans the armpit of a man is arbi-

1 The story of Akrura, a king, and a jewel trary.

called syamantaka is related in the Mahdbharata, * TA. 10. 10. 3 ; Mahan. U. 10. 4 ; SveU U.

the Bhagavatu and the Brahma Paraxas, and iii. 9 ; cf. Muir, op. cit. vol. v, p. 874.

24 PRINCIPLES OF ETYMOLOGY [2.3

isolated syllables, either to a non-grammarian, or to a non-residential pupil,
or to one who is (incapable of) understanding it.1 Eternal indeed is the
scorn of the ignorant for knowledge. But one should explain to a resi-
dential pupil, or one who is capable of knowing them, the intelligent and

the diligent.

(Here ends the third section.)

Verily knowledge approached Brahmana, ' Protect me, I am thy treasure.
Do not expound me to the scornful, nor to the unstraightforward, nor to
one who has no self-control ; thus shall I grow powerful.' 2

One should honour him as a father and mother, and should never bear
enmity towards him who pierces ears with truth, without causing pain,
and besto\\ ing ambrosia.3

Just as religious students, who, having received instruction, do not-
honour their teachers with word, thought, and deed, are not to be fed by
the 'teacher, similarly that knowledge does not feed them.

In order to protect thy treasure, O Brahman ! expound me to him alone
whom thou knowest to be pure, diligent, intelligent, observing the rules of
a celibate life, and who never bears enmity towards thee.4

tievadhi means treasure. *

(Here ends the fourth section.)5

Now, therefore, we shall proceed in order. The word gauh is a
synonym of ' earth ', (so called) because it goes very far, or because people
go over it (Vgam). Or it may be derived from (the root) go, with the
suffix an (go, + au = gau). Moreover, it is a synonym of ' an animal ', from
the same root also. Further, in the latter meaning, there are Vedic
passages where primary forms (of gauh) are used in a derivative sense :
' Mix soma with milk ',c i. e. (gauh is used in the sense) of milk. Matsarah
means soma; it is derived from (the root) mand meaning to satisfy.
Matsarah is a synonym of greed also: it makes man mad a^fter wealth.
Pay as (milk) is derived from (the root) pa (to drink), or fr6m pydy (to
swell). Kslmm (milk) is derived from (the root) ksar (to flow), or jit is
derived from ghas (to consume) with the suffix Ira, like uxlra (root of

1 Of. AA. iii. 2. 6. from Samhitopanitad B. 3, Burnell's ed., pp.

8 Cf. Manu, ii. 114 ; Vasistha, ii.8 ; Visnu, 29-32.

xxix. 9. 6 According to Roth, the section in toto is

8 Cf. Manu, ii. 144 ; Vasistha, ii. 10 ; Visnu, an interpolation. The evidence of the MSS.

xxx. 47 ; Apastamba, i. 1. 14. and of Durga goes against him, but from the

* Cf. Manu, ii. 115 ; Vasistha, ii. 9 ; Visnu, nature of its contents the section seems to be

xxix. 10 j all the four stanzas are quoted . of a spurious character. 6 ix. 46. 4.

2.6] GAUH 25

a plant). 'Milking soma, they sit on a cow-skin/1 i.e. (gauh is used in
the sense) of cow-skin used for sitting on. Amsuh (soma is so called
because) no sooner than it goes in, it is agreeable, or it is agreeable for life.
Carma (skin) is derived from (the root) car (to move) or (it is so called
because) it is cut off (from the body). Moreover (gauh) means skin and
phlegm : * Thou art girded round with skin and phlegm, be strong ' ; 2
this (is said) in praise of a chariot. s Moreover, it means tendon and
phlegm : ' Girt with tendon and phlegm, it flies when discharged ' ; 3 this
is in praise of an arrow. Bow-string is called gauh also : if it be gavyd, it
is the derivative form ; if not (it is causal), i. e. it sets arrows in motion.
(Here ends the fifth section.)

On every strip of wood twanged the well-strung string: thence the
men-eating birds flew.4

On every strip of wood, i. e. on every bone. Vrksa (tree) is (so called)
from being cut down ( Vvra&c). [Or it stands having covered ( Vvr) the
earth ksa (earth) ; ksd is derived from (the root) ksi meaning to dwell].5
Twanged the well-strung string, i. e. it makes a sharp ringing sound. The
(verb) mlm means ' to make a low sound '. From thence birds fly in order
to eat men. The word vih is a synonym^ of bird, and is derived from (the
root) m, meaning to go. Moreover, it is a synonym of arrow also from the
same root. The sun is called gauh also. * Lo that (charioteer) in the sun
who has joints.' 6

' Having joints means having brilliance/ says Aupamanyava.7 More-
over, a ray of the sun illuminates the moon.8 That the illumination of the
moon is caused by the sun is to be established by the following : Susumna
is the ray of the sun, the moon is the holder.9 This, too, is a Vedic passage.
That (ray) is called gauh also. Here indeed they thought of the ray:10
this we shall explain later on. All the rays are called gavah also.

(Here ends the sixth section.)

1 x.^94. 9. 8 This shows that Yaska was acquainted

2 vi. 47. 26 j AV. 6. 125. 1 ; cf. N. 9. 12. with the non-self-luminous character of the
8 vi. 75. 11; VS. 29. 48; cf. N. 9. 12. moon.

4 x. 27. 22. 9 VS. 18. 40 ; &B. ix. 4. 1. 9. Durga ex-

5 The passage within square bi-ackets is plains susumna as ' one who gladdens all
omitted by the MSS. of the shorter recension beings '.

and Durga. « vi. 56. 3. » i. 84. 15; AV. 20.41. 3; SV. 1. 147;

7 According to Durga, days and nights are 2. 265 ; cf. N. 4. 25.
joints, hence the sun is called one who has
joints.

26 NIRRT1H [2. 7

We desire to go to those regions of you two, where are nimble and
many-horned rays. There, indeed, shines forth brightly that highest ^step
of the wide-striding Visnu.1

We long to go to those regions of you two, where are rays [many-
horned], having a large number of horns.2 The word bhuri is a synonym
of ' many ' ; (so called) because it produces much. &rhga (horn) is derived
from (the root) &ri (to rest, on), or from «?• (to slay), or from sam (to
destroy) ; or (it is so called because) it grows up to protect, or it comes out
of the head. Ayasah means nimble. There shines forth Brightly the
highest step, i. e. the loftiest step, of the wide-striding, i. e. of the great-
paced, Visnu. Pddah (foot) is derived from (the root) pud (to go) ; when it
is placed down., (the same word in the neuter gender) means a footstep.
The word (also signifies) a quarter of division from the analogy of a
quadruped ; and other quarters from the analogy of the pdda of division.

In like manner, doubts are entertained with regard to other nouns as
well ; (the rule is that) tlie^ aliould be explained according to their mean-
ing : if their meanings are uniform, their etymologies are uniform ; if their
meanings are multiform, their etymologies are multiform." With these
words, the twenty-one synonyms of earth are dealt with. With reference
to them, nirrtik (earth) is (so called) from giving enjoyment ; the other
word (nirrtih), which signifies calamity, is derived from (the root) r (to
befall) ; the latter is confused with the former ; their difference (should be
noted). The following stanza is addressed to her.

(Here ends the seventh section.)

He, who made it, did not know of it ; it was hidden from him who saw
it. Encompassed within the womb of the mother, and multiplying greatly,
he entered the earth.4

* People having many children fall into calamity/ say the ascetics. ' It
refers to the phenomenon of rain/ say the etymologists. * He who made
it ' ; the verbs ' to make ' and ' to scatter ' are used in connexion with the
phenomenon of rain. He did not know of it, i. e. the middle one.5 He, the
middle one, who saw it concealed by the sun, alone knew of it.0 In the
womb of the mother : mother (matd) means atmosphere ; in it, the beings
are measured out (nir </ma). Womb means atmosphere : this is a vast

1 i. 164. 6; cf. Professor Macdonell, Vedic words of the same origin different meanings;

Raider, p. 35. see Introduction, Yaska'.s Contributions, &c.

a Cf. Muir, op. crt., vol. iv, pp. 73, 74. « i. 164. 32 ; AV. 9. 10. 10.

9 In criticism of this rule, it may be re- • According to Durga, it refers to cloud,

marked that words of different origin often G i. e. Indra alone knew of it. Durga.
come to acquire the same meaning, and

2. IQ] 6AKAPUNI AND A DEITY 27

region encompassed by air. This other (meaning, i. e.) a woman's womb, is
derived from the same root also : it is surrounded.1 Multiplying greatly,
fie reaches earth through the phenomenon of rain.2

Sakapuni 3 made the determination that he would know all the deities.
A deity having the two characteristics 4 appeared before him. He did not
know her; he said to her, ' I would like to know thee '. She referred hin
to the following stanza, with the words that it was addressed to her.
(Here ends the eighth section.)

Here he snorts, covered by whom the speech, resting on a spluttering
(cloud), utters a lowing sound. She indeed frightened the mortal with her
(thltfedering) actions ; becoming lightning, she concealed her form.5

He IB he thunders, surrounded by whom the speech utters a lowing sound,
i.e. makes a noise, or (utters a lowing sound) like niayu, i.e. the sun.c This
is the almosphefic speech. Resting on a spluttering 7 cloud, she frightens the
mortal with her (thundiww^g) actions,8 deeds, and, becoming lightning, con-
ceals her form.9 The word vavrih is a synonym of form : because it covers
(Vvr, to cover). Having overspread the earth with rain, it draws it back

again.

(Here ends the ninth section.)

The following fifteen (words) are synonyms of gold.10 From what (root)
is hiranyam derived ? It is circulated (hriyate) in a stretched form,11 or it

1 According to Durga it is surrounded by 5 i. 164, 29 ; AV. 9, 10, 7.

ainews and flesh. * The sun is called mayu, because lie is the

8 Two different interpretations of the word measurer of all beings (-/wa). Durga thinks

nirrtih, (1) as signifying calamity, according that the first hemistich describes the internal

to the ascetics ; (2) as meaning earth, according thunder of a cloud which is yet unmanifested.

to the etymologists, are here presented. Durga 7 Cloud is called spluttering, because it

remarks that similar differences of interpreta- splutters water. Dhvamsani : is translated as

tion exist with regard to other Vedic passages * Wwskt ' by Both.

as well. He cites dadhi-kravno akarisam as to ' Durga thinks this refers to the manifested

be recited at the time of eating curds according thunder, which produces a most dreadful

to AP. vi. 13 ; the same is also chanted by sound ; everybody is frightened and seeks

women, in a horse-sacrifice, in the vicinity shelter Both translates cittibhih by 'mil

of the horse, when the queen has risen. He Zischcn '.

thinks this difference of application of the ' According to Durga, having manifested

same stanza is to be based on different inter- herself as lightning and producing rain, she

pretations of the stanza, and points out the disappears.

importance of etymology for the correct 10 According to Durga, synonyms of gold

understanding of the Vedic texts and hence follow those of the earth, because gold, being

for their correct application at sacrifices. found in earth, is intimately associated with it

8 £aka-puni is explained by Durga as a " *• e- In the form of ornaments, being

gatherer of herbs. extended in the form of beautiful bracelets,

4 i. e. Male and female, or the atmospheric necklaces, Ac. Durga.
or the celestial characteristics. Durga.

28 DEVAPI AND J&ANTANU [2. 10

is circulated from man to man,1 or it is useful and delightful,2 [or it is the
delight of the heart], or it may be derived from (the root) hary, meaning to
yearn after.

The following sixteen (words) are synonyms of atmosphere. From what
(root) is anfariksam derived ? It is intermediate (a-ntara, i.e. between heaven
and earth) ; it is the end of the earth ; or it lies between these two (i.e. heaven
and earth), or it is imperishable in the bodies. With reference to this, the
word sumudra (atmosphere) is confused with samudra (which means terres-
trial ocean). From what (root) is samudra derived ? From it waters flow
up (sam + ud + Vdru), or waters flow towards it (sam + abhi + Vdru),
beings take delight in it, or it is a great reservoir of water, or it moistens
thoroughly (samVud). Their difference (should be noted). With rfifcrunci1-
to this, they relate (the following) legend:3 Devapl and 6antanu, sons ot
Rstisena, were two brothers, who belonged to the clan of the Kurus. Sautanu,
the younger brother, caused himself to be installed as king. Do vapi retired
to practise austerities. From that time the god did not rain for twelve
years in the kingdom of 6antanu. The Brahmanas said to him, ' Thou hast
committed (an act of) unrighteousness. Because thou hast caused thyself
to be installed as king, having put thy elder brother aside, therefore the
god does not rain in thy kingdom/ Then he, i.e. Santanu. sought to invest
Devapi with sovereignty. To him said Devapi, ' Let me be thy priest and
sacrifice for thee '.4 Here is his hymn expressing a desire for rain.5 The
following is a stanza of this hymn.

(Here eiids the tenth section.)

The seer Devapi, son of Rstisena, acting as the performing priest, knew
(how to obtain) the goodwill of the gods. He caused the divine waters to
flow from the upper to the lower ocean by means of rain.6

Arstisenah means the son of Rstisena (i. e. one whose army is well supplied
with spears), or of Isita-sena (i. e. one whose army is mobilized). Army is
(so called because) it has a commander, or a uniform mode of marching.

1 i.e. In the form of coins. Durga remarks : bharata and many Puranas ; see Muir, op. tit.
tena hi vyavahdrah kriyate ; this shows that there vol. i, pp. 271-8.

was gold currency in Yaska's time. * This shows that the different castes were

2 ' Even a mouse ', says Durga, ' enjoys not divided into water-tight compartments
itself, if it possesses gold, how much more by a rigid barrier of mutual exclusiyeness.
a human being ! ' Here we find a Ksatriya, acting as a priest,

3 The story is also related in Brh. D. vii. so the promotion from one to the other was
155-7 ; viii. 1-7 ; see Professor Macdonell's not infrequent.

note in his edition, vol. ii, p. 292 ; cf. Sieg, 5 Cf. Muir, op. tit. vol. i, pp. 269, 270.

Sagenstqffe des Rgveda, pp. 129-1 42. The story is 6 x. 98. 5.

also found in different versions in the Maha-

2.13]

DEVAPI AND SANTANU

Putra (son) : either he very much protects by offering (sacrificial cakes, &c.) ;
or put being (the name of) a hell, he (the son) saves one from that.1 The
seer,2 acting as the performing priest. A seer is (so called) from his having
vision. 'He saw the hymns,' says Aupamanyava. It is known: because the
self-born Brahma manifested himself to them while practising austerities,
they became seers ; that is the characteristic of the seers." Devapi, one who
knew, i.e. was aware of (how to obtain) the goodwill of the gods, i.e. the
blessed will of the gods, by songs, praise, and gifts to the gods. From the
upper to the lower ocean : upper, raised much higher ; lower, moving below
(the ground). Adhah (below), i.e. it does not run ; with this word its up-
ward motion is denied. The stanza following this explains this much more.
(Here ends the eleventh section.)

When Devapi, domestic chaplain to 6antanu, and selected to be the per-
forming priest, imploring kindled fire, the generous Brhaspati granted him
speech, which was heard by the gods, and which was the winner of rain.4

&an-tanu means, peace to thee, O body, or peace to him in his body.
Domestic chaplain is (so called' because) they place him in front.5 Selected to
be the performing priest, (he) imploring kindled fire. Which was heard
by the gods, i.e. which the gods hear. [Which was the winner of rain],
i.e. requesting rain. Rardna (generous) is a reduplicated form of rd
(to give). Brhaspati was Brahma ; he granted him speech. Brhat has been
fully explained (i. 7; cp. x. \1).

(Here ends the twelfth section.)

The following six (words) are common (synonyms) of sky and sun.
Those which primarily belong to the sun will be explained by us later on.c
From what (root) is dditya derived ? He takes the fluids, he takes (i. e.
eclipses) the light of the luminaries,7 or he blazes with lustre, or he is the
son of Aditi ; this last (epithet) however is rarely applied to him in the text
of the Rgveda, and he has only one hymn addressed 8 (under this epithet).

The sun, son of Aditi,9 [i.e. the son of Aditi]. In like manner, there

1 Cf. Manu, ix. 138 ; Visnu, xv. 44.

2 Cf. the Ramayana, i. 8. 8-7, quoted by
Muir, op. tit. vol. iv, p. 441.

8 TA. ii. 9 ; see Gune, Bkandarkar Conim.
Vol.

4 x. 98. 7.
6 Cf. Brh. D/viii. 6.

6 See N. 12. 8-22.

7 The word dditya is derived from the same
root a-</da, in SB. xi. 6. 3. 8 ; TB. iii. 9. 21. 1 ;

TA. i. U. 1 ; Brh. U. iii. 9. 5 ; all the passages
bearing on the etymology are cited by Muir,
op. dt. vol. iv, p. 117.

8 Aufrecht proposes the variant a-suMa-
bhak, as it has no hymn addressed to it, but
one stanza only. See Muir, loc. dt. The
author, however, means to say that although
hymns are addressed, oblations are not offered
under this epithet ; cf. Durga's remarks.

9 x. 88. 11 : cf. N. 7. 29.

30 SYNONYMS OF THE SUN AND SKY [2. 13

are panegyrics of other deities addressed to them as Adityas, as in the
case of Mitra, Varuna, Aryaman, Daksa, Bhaga, Am3a. Also of Mitra and
Varuna :

Adityas, lords of the act of bestowing.1 Lords of gift. Also of Mitra alone :

May that mortal, O Mitra, be rich in food, who, O Aditya. abides by
thy ordinance.2

This too is a Vedic quotation. Also of Varuna alone :

Now let us be in thy ordinance, O Aditya ! 3

The word vrata 4 is a synonym of action, having the sense of abstaining :
because it enjoins. This other meaning of vrata (i.e. a vow) is derived from
the same root also : because it chooses. Food is called vrata also, because it
covers the body.

(Here ends the thirteenth section.)

Svar means the sun ; it is very distant, it has well dispersed (the darkness),
it has well penetrated the fluids, it has well penetrated the light of the
luminaries, or it is pierced through with light. Dyauh (sky) is explained by
the same. Pr&ni means the sun. ' It is thoroughly pervaded by the bright
colour/ say the etymologists. It closely unites the fluids, it closely unites
the light of the luminaries, or it is closely united with light. Now sky is
(so called because) it is closely united with luminaries and the virtuous.
Naka means the sun, [the bearer of fluids], bearer of lights, leader of lumi-
naries. Now the sky : the word ham is a synonym of happiness, the oppo-
site of its negative form (i. e. ndkam).

There is no misery for the man who has departed to the other world.5
There is no wretchedness for the man who has departed to the other
world ; it is the virtuous only who go there. Gauh means the sun : it causes
the fluids to move, it moves in the sky ( </gam). Now the sky is .(called
gauh) because it is gone very far from the earth, or because the luminaries
move in it. Vistap means the sun : it has pervaded the fluids, it has per-
vaded the light of the luminaries, or it is pervaded with light. Now the
sky is (called vistap) because it is pervaded by the luminaries and the virtu-
ous. Nabhas means the sun: [bearer of fluids], bearer of lights, leader of
luminaries. Or else it may be the word bhanas itself, in reversed order :
it is not that it does not shine. The sky is explained by the same.
(Here ends the fourteenth section.)

The following fifteen (words) are synonyms of ray. Ray is (so called)

1 i. 136. 3 ; ii. 41. 6 ; SV. 2. 262. < Cf. Roth, Erlduterungm, p. 21.

2 iii. 59. 2. • See Roth, op. ett. p. 21 ; the quotation is
? i. 24. 15 ; VS. 12. 12. untraced.

2. 17] VRTRA 31

on account of restraining. Of these the first five are common (synonyms)
of horse and rays.

The following eight (words) are synonyms of quarter. From what
(root) is disah derived? l It is derived from (the root) dtt (to point out),
or they are (so called) from being within easy reach, or from pervading.
With reference to these, the word Icdsthd is a synonym of many objects.
Kastha means quarters : they are situated having gone across. Kdstfta means
intermediate quarters : they are situated having crossed each other. The
sun is called kasthd also : it is situated having gone across. Destination is
called kasthd also: it is situated having gone across. Waters are called
kasthd also : they are situated having gone across, i.e. stationary waters.
(Here ends the fifteenth section.)

Thfe deposited body was in the midst of waters which neither stay nor
rest Waters march against the secret (outlet) of Vrtra ; in deep darkness
lay he whose enemy is Indra.2

The deposited body, i. e. the cloud, was in the midst of waters which
neither stay nor rest, i. e. waters which are non-stationary.3 &arira (body)
is derived from (the root) sr (to kill), or from sam (to destroy). Waters
march against, i. e. know, [the secret] outlet 4 of Vrtra. Dlrgha (long) is
derived from drdgh (to lengthen). Tamas (darkness) is derived from tew
(to spread). A-sayad is formed from (the root) a-si (to lie). Whost
enemy is Indra, i. e. Indra is his slayer, or destroyer, therefore he (is
called) having Indra as his enemy. )3ut who is Vrtra? 'It is a cloud/
say the etymologists. [' It is a demon, son of Tvasta/ say the legendarians.]
The phenomenon 'of rain is produced by the commingling of water (vapours)
and lightning (jyotis). With reference to this, there are figurative
descriptions of battle. Indeed, the descriptions of Vedic stanzas and
the narratives of the Brahmanas (depict him), ro doubt, as a serpent.
By expanding his body, he blocked the channels (of the rivers).5 When
he was killed, waters flowed forth. The following is the stanza which
explains this.

(Here ends ike sixteenth section.)

Having the demon as their master, and the cloud as their guardian,
the obstructed waters stood (behind) as kine (held back) by a merchant.

1 Of. Roth, toe. cit. 4 Durga explains ninycan as the outlet in the

2 i. 32. 10. cloud through which the waters flow down.

3 According to Dnrga, these waters are in Both translates Vrtrasya ninyam as ' von Vrtra
the interior of the cloud, so as long as the unbemerkt', i.e. without being noticed by
cloud does not rain they move with the Vrtra ; see op. cit. p. 21.

moving cloud, and finally rest in the ocean. 5 Cf. Muir, op. cit. vol. ii,-pp. 174-5.

32 VRTRA [2. 17

He slew Vrtra, and reopened that outlet of water which had been
closed.1

Having the demon as their master,2 as their overlord. Ddsa (slave)
is derived from (the root) das (to exhaust): he causes the works to be
exhausted. Having the cloud as their guardian, i. e. guarded by the cloud,
they stood (behind). The cloud (ahi) is (so called) on account of its
motion:3 it moves in the atmosphere. This other (meaning of) ahi,
i.e. a serpent, is derived from the same root also, or from dVhan (to
attack) with its preposition shortened : it attacks. The waters held back
as cows by a merchant. Pani means a merchant ; a merchant is (so
called) from trading ( Span). A trader is (so called because) he cleanses
his articles of trade. The outlet of waters which had been closed, JSi^am,4
the opening through which anything is conveyed, is derived from (the
root) bhr (to convey). He slew Vrtra and reopened that outlet. Vrtra
is derived from (the root) vr (to cover), or from vrt (to roll) or from vrdh
(to grow). It is known: because he covered, that is the characteristic
of Vrtra.5 It is known: because he rolled,0 that is the characteristic
of Vrtra. It is. known: because he grew, that is the characteristic of
Vrtra.

(Here ends tfte seventeenth section.)

The following twenty-three (words) are synonyms of night. From
what (root) is ratrih (night) derived ? It exhilarates the nocturnal crea-
tures and causes the others to cease work, and makes them strong, or it
may be derived from (the root) rd meaning to give: the dew is given
away during this (period).

The following sixteen (words) are synonyms of dawn. From what
(root) is usdh (dawn) derived? (It is so called) because it shines (Vvas).1
It is the time subsequent to night. The following stanza is addressed to her,
(Here ends the eighteenth section.)

This light, the best of all lights, has come, and has generated a
variegated and extensive illumination. Just as being born it gives birth
to the sun, so the night has left its seat for the dawn.8

1 i. 82. 11. 4 Durga paraphrases bUaWby nirgcKnadva-

2 Durga explains the compound as a tat- ram, i. e. an outlet.

purusa, but the accent shows that it is a 5 TS. ii. 4. 12. 2 ; i. e. he covered the waters

possessive compound. His explanation is : of the atmosphere. Durga.

Lords of servants, i. e. a servant, exhausted 6 According to Durga, be was instrumental

by the performance of various works entrusted in setting the waters in motion,
to him, drinks, water, and becomes fresh . '' Durga derives Utah from ucch,' to disperse':

again. it disperses darkness. Cf. Brh. D. iii. 9.

» Cf. Brh. D. v. 166. « i. 113. 1 ; SV. 2. 1099.

2. acL SYNONYMS OF DAY 33

This light, the best1 of all lights, has approached. It has generated
a variegated, .well-known, and very extensive illumination. Just as^ being
born it gives birth to the sun, i.e. the night2 to the sun, so the Hght
has left its seat, i. e. place for the dawn. A woman's womb is (so called
because) the foetus is joined with it.3 The following, another stanza, is
addressed to her.

(Here ends the nineteenth section.)

Resplendent, having a resplendent calf, the white one has come ; the
black, one has left places for her. Having a common relation, immortal,
succeeding each other, the two bright ones wander about fashioning the
colour.4

Having a resplendent calf, i. e. the sun. The word riwat is a synonym
of colour ; it is derived from (the root) rue, meaning to shine. The sun
is called her calf on account of companionship, or of drawing up the
juices.8 Resplendent, the white one has come. &vetya (the white one)
is derived from (the root) twit (to be bright). The black one has left
places for her: the one of black colour, i.e. the night. Krsnam. (black)
is derived from (the root) krs (to drag away): it is the despised colour.
Now (the seer) praises them together : 6 having a common relation, having
a common tie ; 7 immortal, having the characteristic of immortality ; suc-
ceeding each other [coming after one another], i. e. with reference to each
other; the two bright8 ones wander about, they themselves are bright,
(so called) on account of shining. Or else they wander about with heaven,
i. e. they wander about along heaven. Fashioning [creating], making each
other's inner self.

The following twelve (words) are synonyms of day. From what (root)
is ahah (day) derived ? (It is so called because) people accomplish works
during (this period). The following is its incidental occurrence in a stanza
addressed to VaisVanara.

(Here ends the twentieth section.)

1 Durga remarks that the sun is too hot, by her calf: this is companionship. As the
the moon is too cool, but the dawn is neither calf drinks milk from the udder of the cow,
cold nor hot, hence it is the best of all other so the sun draws up the dew, which is pur-
lights. ticularly associated with dawn, hence the

2 The text seems to be corrupt : it should sun is called her calf. Durga.

read « dawn ' instead of ' night ' ; the present 6 The first hemistich describes the points

reading makes the sentence meaningless. of contrast, i.e. the one is white, the other

There is a confusion in the sequence of birth. black, one comes, the other leaves ; the second

8 Cf. 2. 8. hemistich, the points of resemblance.

4 i. 118. 2 ; SV. 2. 1100. 7 The sun is the common tie. Durga.

8 The dawn is represented as being followed 8 The night is called bright also, on account

by the sun. She is compared to a cow followed of the multitude of shining stars.

34 SYNONYMS OF CLOUD [2. 21

The black day and the white day, the two regions roll on with
(activities) worthy of knowledge. As soon as born, VaisVanara Agni,
like -a king, has overcome darkness with his light.1

The black day, i. e. night. The white day, i. e. bright day. The two
regions2 roll on with activities worthy of knowledge, i.e. which should
be known. As soon as born, VaisVanara Agni has dispelled darkness
with his light like the rising sun, who is the king of all luminaries.

The following thirty (words) are synonyms of cloud. From what
(root) is megha (cloud) derived ? (It is so called) because it sheds water
(*/mih). They are common with the synonyms of mountain up to the
two words upara and upala, which mean cloud: clouds cease to move
in it, or the waters are made inactive.3 The following stanza is addressed
to them.

(Here ends the twenty-first section.)

In the measurement of gods they stood first; from their division,
waters flowed down. The three working in succession warm the earth ;
the two carry the fertilizing moisture.4

In the creation of gods they, i.e. groups of atmospheric gods, stood
first.5 First is a synonym of ' chief ' : it is foremost. [Krntatram G means
atmosphere, i. e. where the clouds are cut into pieces.] By cutting clouds
into pieces water7 is produced. The three working in succession warm
the earth, i. e. cloud, wind, and sun cause the herbs to become ripe with
heat, cold, and rain. Working in succession, i.e. with their respective
functions, they sow the worlds one after, another. This other (meaning
of) anupa, i. e. a bank of a river, is derived from the same (root) also : it
is sown with water. Or else it may (really) be anvdp, just like prdc ;
from that form (anvdp) anupa may be derived as prdclna (from prdc).
The two carry the fertilizing moisture, i.e. wind and sun (carry) the
water (vapours). Brbukam (moisture) is a synonym of water ; it is derived

1 vi. 9. 1 ; AB. v. 15. 5. of their importance ; for had there been no

a Durga paraphrases rajasl by ranjakt, i.e. clouds, the entire universe would have

dyers ; and remarks that the day colours the perished for want of rain,

world with light, night with darkness. ' Roth translates krntatram as ' seed ' or

8 The word upara (cloud) is derived from * seedland ' ; see op. ciV., p. 22.

upa ^ram (to cease to move). Yaska's explana- 7 According to Durga, the wcrd upara here

tion, 'the clouds cease to move ', is obscure, denotes water. Originally it means < cloud ',

and is passed over by Durga. then ' the water of the cloud ', and lastly

4 x. 27. 23. « water in general '. He cites an analogous

5 According to Durga, this refers to the case of the extension of meaning : ' crying
creation of clouds, i.e. Prajapati, while mounds of earth', i.e. mounds of earth here
creating gods, created clouds first on account signify people seated on them.

2.24] VISVAMITRA AND RIVERS 35

from (the root) bru, meaning to make a sound, or from bhramv (to fall
down). Purlsam (fertilizing) is derived from (the root) pf (to fill), or from
the causal of pf.

(Here ends the twenty- second section.)

The following fifty-seven (words) are synonyms of speech. From what
(root) is vac (speech) derived ? It is derived from (the root) vac (to speak).
With reference to these, the word Sarasvat^ is used both in the sense
of 'a river' and of 'a deity' in Vedic passages;1 we shall explain the
(Vedic passages) where it is used in the sense of a deity later, and just now
those where it is used in the sense of a river.

(Here ends the twenty-third section.)

Like one who digs the lotus-stem, she has shattered the peaks of moun-
tains with her might and strong waves. Let us worship Sarasvat!, who
sweeps what is far and what is near alike, with well-composed hymns, for
our protection.2

She (has shattered) with her might, i. e. with crushing powers. The
word msma is a synonym of strength, (so called) because it crushes (every-
thing). Bisam (lotus-stem) is derived from (the root) bis, meaning to split,
or grow. Peak is (so called because) it is very much raised up, or it is very
lofty. With mighty waves. Who sweeps what is far and what is near
alike, i. e. who destroys what is on the other, as well as what is on this, bank.
Pdrctm means something afar ; avdram, something near at hand. Let us
attend upon the river Sarasvat! with well-composed sublime songs of praise,
and acts (of worship), for our protection/'

The following hundred and one (words) are synonyms of water. From
what (root) is uda.kam (water) derived? (It is so called) because it
moistens ( Vud).

The following thirty -seven (words) are synonyms of river. From what
(root) is iiadyah (rivers) derived ? (They are so called because) they pro-
duce a sound (*/ natty, i.e. they are roaring. Their character is mostly
secondary, and very rarely primary. With reference to this, they relate
(the following) legend.4 The seer Visvamitra was the domestic priest of
Sudas, the son of Pijavana. Vi&vA-mitra, friend of all. All, moving

1 Cf. Brh.D. ii. 135. earth.

2 vi. 61.2; TB. ii. 8. 2. 8. < The story is found in AB. viii. 18-18,

3 Durga also interprets the stanza as Visnu Purana, &c. See Muir, op. cit., vol i,
addressed to SarasvatI, the deity ; Sarasvatl pp. 387-64 ; cf. Brh.D. iv. 105-6, see Professor
is the atmospheric speech, the peaks of moun Macdonell's edition, vol. ii, pp. 154-5 ; Sayana
tains are the tops of clouds shattered by gives an amplified version in his commentary
her strong waves, i.e. mighty thunders. She on iii. 33. 1.

sweeps what is far and near, i.e. heaven and

86 VISVAMITRA AND RIVERS [2. 24

together. Mu-das, a bountiful giver. Paijavana, son of Pijavana. Again
Pi-javana, one whose speed is enviable, or whose gait is inimitable.1
Having gathered his wealth, the priest came to the confluence of the Sutlej
and the Bias. Others 2 followed him. He, i. e. VisVamitra, implored the rivers
to become fordable. (He addressed them) in the dual as well as in the plural
number. With reference to this we shall explain (the stanza in which he
addresses them) in the dual number later, and just now (the stanza in
which he addresses them) in the plural number.

(Here ends the twenty-fourth section.)

Stop your courses for a moment, ye great floods, at my friendly bidding.
I, the son of Kus*ika, and desirous of protection, invoke the river with
a sublime hymn.3

Stop from flowing at my friendly bidding, I who prepare soma (for you).
Great flood, rich in water. The word rtam is a synonym of water, (so
called because) it pervades everything. For a moment (stop) your courses,4
your journeys, or your protections. A moment, a recurring (unit of) time.
Rtu is derived from (the root) r, meaning to "go. Muhuh (again) as if the
time was indolent (mulhah) as long as a moment. Abhl-ksnam — abhi-
ksanam (a moment). Ksana (an instant) is derived from (the root) ksan (to
injure) : it is the injured time/ Kalah (time) is derived from (the root) kal,
meaning to go. I call upon the river with a great, mighty, sublime, pro-
found panegyric, full of wisdom, for protection. Son of Kus"ika. KuSika
was (the name of) a king. The word kuxika* is derived from (the root)
kryx, meaning to cry, or krams, meaning to cause to shine ; or he is a good
expounder of meaning. The rivers answered (as follows),
(Here ends the twenty-fifth section.)

.Indra, the wield er of the thunderbolt, dug our (channels) ; he smote down
Vrtra, the enclosure of rivers. Savitr, the god of beautiful hands, led us
(hither), at his stimulation we flow expanded.7

Indra, the wielder of the thunderbolt, dug our (channels) ; the verb rad
means to dig. He smote down Vrtra, the enclosure of rivers, has been
explained. Savitr, the god of beautiful hands, i. e. of auspicious hands, led
us (hither). Pdnih (hand) is derived from (the root) pan, meaning to

1 According to Durga, it means a person waters', and takes avanaih to mean 'prayers*,

who walks so quickly that others cannot i. e. stop (your course) at our prayers,

keep pace with him. s Durga remarks that an instant is called

* i.e. Seivants or robbers. Durga. « injured time', because it is so short.

8 iii. 33. 5, « Cf. Roth, op. cit., p. 23.

4 Durga paraphases evaih by udakaifyy.' with 7 iii. 83. 6.

2. *81 SYNONYMS OF HORSE 57

worship: they worship gods, having folded their hands. At his stimula-
tion, we flow expanded.1 Urvyah (expanded) is derived from (the root)
urnu (to cover). 'It is derived from (the root vj' (to cover),' says
Aurnavabha. Having (thus) answered, the rivers consented in the end.
(Here ends the twenty-sixth section.)

We shall listen to thy words, O bard ; thou earnest from afar with this
chariot. I bend myself down for thee, as a nursing mother (for her son), as
a maiden to embrace her lover;2

We listen to thy words, O bard ! Go :i afar with this chariot. We bend
down for thy sake, as a nursing mother for her son, or as a maiden bends
herself to embrace her lover.

The following twenty-six (words) are synonyms of horse. Of these, the
last eight are (always used) in the plural number. From what (root) is
affvak derived ? (It is so called because) it trots on the road, or it eats too
much. With reference to these, the word dadhikra (horse) is (so called
because) it runs while bearing a rider on its back, or it neighs while
bearing a rider on its back, or it looks beautiful while bearing a rider on its
back. There are Vedic passages where the word is used (both in the sense
of) a horse and of a deity. We shall explain those (passages where the
word is used in the sense of) a deity later, and in this place those (where it
is u^ed in the sense of) a horse.

(Here ends the twenty -seventh section.)

That courser hastens with speed, although it is bound by neck, flank, and
mouth. Putting forth its (best) power, dadhikra sprang along the bends of
roads.4

That courser, i.e. swift runner,5 trots on the road with speed, i.e. quickly,
although it is bound by the neck. Grwa (neck) is derived from (the root) gf
(to swallow), or from gf (to call out), or from grah (to seize). Bound by
flank and mouth has been explained. Putting forth its (best) power, i.e.
action or intelligence. Anusariritavltvat is a word (derived) from the simple
original form of (the root) tau (to spread). Bends of roads, curves of roads.

1 i. e. He is our lord ; he alone lias the right hast come, from a long distance, and hence
to issue orders to us, and not you. Durga. deservest some compassion, and so on. Durga

2 iii. 33. 10. follows Yaska ; cf. Roth, op. cit., p. 23.

3 Yaska explains yayutha (perfect) by yiihi * iv. 40. 4; the stanza is translated by
(imperative); this gives better sense but Profe-sor Macdonell, J.R.A.S., vol. xxv,
cannot be grammatically justified. If it is p. 439.

construed as perfect, the meaning would be ' Dreadful, i. e. it inspires terror in the
equally relevant, i.e. we shall listen to thy heart of those who look at him. Durga,
words, for thou earnest (a yayatha}, i.e. thou

38 SYNONYMS OF FLAME [2. 38

Panthdh (path) is derived from (the root) pat (to fall), or from pad (to go),
or from panth (to move). Ankah (curve) is derived from (the root) anc (to
bend). Apaniphanat is a reduplicated form (intensive) of (the root) phan
(to bound).

The following ten (words) describe the specified teams of gods for the
knowledge of association.

The following eleven verbs mean to shine. That very number of the
following (words) is the synonym of flame.

(Here ends the tiventy-eighth section.)

CHAPTEK III

THE following twenty-six (words) are synonyms of action.1 From what
(root) is karma (action) derived "? (It is so called) because it is done ( Vkr).

The following fifteen (words) are synonyms of offspring.2 From what
(root) is apatya (offspring) derived? (It is so called because) it spreads
farther, or with offspring one does not fall 3 (into hell). With reference
to this, we shall quote (the following) two stanzas, in order to show that
the offspring belongs to the begetter only.4

(Here ends the first section.)

The treasure of the stranger is indeed to be avoided ; may we be masters
of eternal wealth. (The child) begotten by another is no son ; he is so for
the fool (only) ; 0 Agni, do not corrupt our paths.5

The treasure of the stranger is indeed to be avoided, i.e. it is not to be
approached. Stranger, one who is distant. Eekna is a synonym of wealth :
it is left by the deceased ( Vric). May we be masters of eternal wealth,
as of the parental property. (The child) begotten by another is no son.
The word sesas is a synonym of offspring: this is what remains of the

1 According to Durga, synonyms of action xviii. 9-14 ; Ap. Dh. ii. 13. 6-7 ; Vasistha,

follow those of flame, because it is in the xvii. 6-9, 63-4.

flame of the burning fire that actions like the 5 vii. 4. 7. Durga remarks that the stanza

performance of sacrifice, &c., are accomplished, forms a part of a dialogue between Agni and

8 Synonyms of offspring follow those of Vasistha. The latter implored the former to

action, because procreation is the most im- grant him a son, as all his sons had been

portant of all actions. Durga. killed. The former asked him to get a son

3 Cf. Manu, ix. 138 ; Visnu, xv. 44. by adoption or purchase, &c. ; whereupon he

4 Cf. Manu, ix. 81-3 ; the opposite view is denounced all but the legitimate son.
expressed in Manu. ix. 43. 49-51. 54 ; Ga. Dh.

3. 4] INHERITANCE 39

deceased. That is a child for the fool, i.e. insane, only. Do not corrupt our
paths. The stanza following this explains it much more.
(Here ends the second section.)

The stranger, however delightful, should not be adopted, begotten in
another's womb ; he should not be regarded (as one's own) even in thought.
To his own abode he certainly goes back. Let the new (hero), impetuous
and irresistible, come to us.1

The stranger should never be adopted, although he may be the most
delightful man. The child begotten in another's2 womb should not be
regarded as ' this is my son ', even in thought. Now he goes back to the
same abode from whence he came. Olcah (abode) is used as a synonym of
dwelling--place. Let the newly-born (hero), impetuous, i.e. swift and over-
powering; his rivals, come to us ; he alone is (the real) son.

Now (some lawgivers) cite the following stanza in support of a daughter's
right to inheritance,3 others hold (that it is to be cited) in support of a son's
right to inheritance.

(Here ends the third section.)

The husband admits that he (the father) shall obtain a grandson from
the daughter,4 the wise man, honouring the process of the sacred rite. When
a father arranges a husband for his daughter, he bears himself with a tran-
quil mind.5

The husband admits the daughter's right to be appointed as a son, with
regard to (the discharge of) the duties of offspring. A daughter is (so
called because) it is difficult (to arrange) for her welfare,0 or she fares well
at a distance ; or (the word duhitd) is derived from (the root) duh 7 (to
milk). He has obtained a grandson, i.e. the son of the daughter is the
grandson.8 The wise man, honouring the process of the procreative sacrifice,
i.e. (of the diffusion) of the seminal fluid, which is produced from each and
every limb, which is engendered from the heart, and which is inserted in the

1 vii. 4. 8. Both the son and the daughter continue the

2 Durga offers two interpretations, (1) I.e. line, so both are offspring, and should have
a child begotten on one's own wife from the equal rights to inheritance. Durga.

seed of another man ; (2) a child begotten on 4 The translation of the 1st and 3rd pdda

a woman other than one's own wife. An is approximate only,

illegitimate son is already denounced in the 5 iii. 81. 1 ; AB. vi. 18. 2.

preceding stanza, quoted in section 2 ; I think, 6 She is difficult to please, wherever she

therefore, that the adopted child is the object may be given away in marriage. Durga.

of denunciation in this stanza, hence Durga's 7 She is always milking wealth, &c., in the

second interpretation is more appropriate. form of presents from her father, and she is

8 Offspring has been explained as that always demanding something or other. Durga.

which spreads farther than the progenitor. 8 Cf. Manu, ir. 188, 186, 189.

40 INHERITANCE [3. 4

mother, (holds) that both children (i.e. the son and the daughter) have the
right to inheritance without any distinction (whatsoever).1 The selfsame
view is expressed in the following stanza and sloka.

Thou art produced from each and every limb ; thou art engendered from
the heart itself. Verily, thou art the very soul named son, as such live
a hundred autumns.2

In the beginning of the creation, Manu, the self-existent, declared him-
self that according to law the right of inheritance belongs to both children
(the son and the daughter) without any distinction (whatsoever).3

1 Not the daughters/ say some (of the lawgivers). It is known : there-
fore the man has the right to inheritance, but not the woman. And also :
therefore they abandon a woman as soon as she is born, but not the man.4
Women are given away, sold, and abandoned, but not the man. ' The man
also/ retort others, ' as is seen in the case of Sunahs^pa/ According to
another view, this refers to a maiden who has no brother.

[Women, all clad in red garments, move like veins.] 5 They stand with
their path obstructed like women who have no brother.6

They stand like women who have no brother, and whose path is4
obstructed with regard to procreation and the offering of the sacrificial cake.
With these words the simile implies the prohibition of marrying a brother-
less maiden.7 The stanza following this explains it much more.
(Here ends the fourth section.)

Like a brotherless maiden who goes back to men, like one who ascends
the pillar of the assembly-room for the acquisition of wealth, like a well-
dressed wife longing for her husband, dawn displays her beauty like
a smiling damsel.8

Like a brotherless maiden who goes towards men, i. e. parental an-
cestors,9 (to render) the duties of offspring and to offer the funeral
cake, but not to her husband. Like one who ascends the pillar of the

1 Durga remarks that an identical garblta- B The passage within square brackets is

dVlna ceremony is performed, and the same omitted by the MSS. of the shorter recension

Vedic texts are recited, both for a son and and Durga. As Yaska himself does not

a daughter. The process of birth is the same explain the first hemistich, it is clear that he

in both cases, so there is no difference between quoted the second hemistich only. Hence,

them. according to the evidence of Yaska himself,

8 SB. xiv. 9. 4. 8 ; Brh.U. vi. 4. 8 ; SV.B. the shorter recension has a better claim to

i. 6. 17 ; Baudhayana, ii. 2. 14. represent the archetype.

8 The gloka is not found in the extant code 6 AV. 1. 17. 1.

of Manu. A similar view is expressed : Manu, 7 Cf. Manu, iii. 11 ; Yajfia, i. 53.

ix. 130, 133, 139. 8 i. 124. 7.

4 MS. iv. 6. 4; iv. 7. 9; cf. also TS. vi. 6. • Cf. Roth, op. ctt, p. 25.
8.2; vi. 5. 10.3.

3.6] BROTHERLESS MAIDEN 41

assembly-room l in order to obtain wealth, i. e. a woman from the south.
Garta signifies the pillar of the assembly-room ; it is derived from (the
root) gf (to invoke) : transactions made under it are true. There she
who has neither son nor husband ascends. There they strike her with
dies. She obtains wealth. The cemetery heap is called garta also, being
derived from (the root) gur (to raise): it is raised up. A cemetery is
(a place where) repose is tranquil, or the body becomes tranquil. &arlra
(body) is derived from (the root) &r (to burn), or from &am (to destroy).
&ma-6ru (beard) is hair, (so called because) it stands ( </sri) on the body
(smani). Loma (hair) is derived from (the root) lu (to cut), or from ll
(to cling to). One should not expose the lower part of the sacrificial post ;
the negligent sacrificer who exposes the lower part of the sacrificial
post shall soon rest in the cemetery.2 This too is a Vedic quotation.
Chariot is called garta also, being derived from (the root) gf, meaning to
praise : it is the most praised vehicle.

Ascend the chariot, O Mitra and Varuna.3

This too is a Vedic quotation. Like a well-dressed wife, eager for the
husband at the proper seasons, dawn displays her beauty as a smiling
damsel her teeth. There are four similes. One should not marry a
brotherless maiden, for his (the husband's) son belongs to him (to the father
of the girl).4 From this, the prohibition of marrying a brotherless maiden 5
and the father's right to appoint his daughter as a son are evident. When
a father selects a husband for his unmarried daughter, he unites himself
with a tranquil mind.6 Now (some lawgivers) cite the following stanza
(in support) of their denial of a daughter's right to inheritance. Some
are of opinion that the major share belongs to the (appointed) daughter.7
(Here ends the fifth section.)

The legitimate son did not leave wealth for his sister. He made her
the place of depositing the seed of her husband. If the mothers have
engendered offspring, one is the performer, and the other is the director,
of good deeds.8

Na jdmaye means not for the sister. Jamih (sister) is (so called
because) others beget jd, i. e. offspring, on her, or the word may be derived
from (the root) jam, meaning to go : she has mostly to go (to the husband's

1 Durga remarks that the custom of the 4 The quotation is untraced.
people of the south is that a woman who has T> Cf. Manu, iii. 1 1 ; Yajftavalkya, i. 58.
lost her son and husband approaches the 6 i.e. Heisfreefromthetormentinganxiety

dice-board, and the gamblers make a collection of childlessness. Durga.
for her. » Cf. Manu, ix. 184.

' The quotation is untraced. ' v. 62. 8. ' iii. 8i. 2.

42 FIVE TRIBES [3.6

family). The legitimate, i.e. one's own son, left, i.e. gave, wealth. He
made her the place of depositing the seed of her husband, i.e. the man
who accepts her hand. If the mothers have engendered vahni, i. e. a son,
and avahnjf, i.e. a daughter, one of them, i.e. the son and the heir,
becomes the procreator of children, and the other, i. e. the daughter, is
brought up and given away (in marriage) to another person.
(Here ends the sixth section.)

The following twenty-five (words) are synonyms of man. From what
(root) is manuoydh (men) derived? (They are so called because) they
connect their works after having thought about them ( Vmari) or because
they were created by a wise creator. Again, the verb manasyati is used
in the sense of being wise. Or they are the offspring of Manu, or of
Manus. With reference to this, there are Vedic passages (in wliict) the
word ( five-tribes ' is used.

(Here ends the seventh section.)

To-day, then, let me first think out the speech with which we, the gods,
shall overcome the demons. Ye partakers of sacrificial food, ye holy
five-tribes, enjoy my sacrifice.1

To-day, then, I will think out the best speech with which we gods may
overpower the demons. Demons (a-su-rah) are (so called because) they
delight in evil places, or they are expelled from places (Vas, to
throw). Or else the word asuh is a synonym of breath; inhaled, it rests
in the body, i. e. endowed with it (asu-rah). It is known : he created
gods (surdn) from good (su), that is the characteristic of gods ; he created
demons (asurdn) from evil (a-su), that is the characteristic pf demons.2
Partakers of sacrificial food and holy, i. e. eaters of the sacred food and
holy. The word urj is a synonym of food, (so called) because it gives
strength, or it is easy to divide when cooked. Ye five-tribes, enjoy my
sacrifice. According to some, (the five-tribes) are the gandharvas, the
manes, gods, demons, and evil spirits. 'They are the four castes with
nisada as the fifth/ says Aupamanyava.3 From what (root) is nisdda
(hunter) derived? (He is so called because) he lives by killing animals.
* Sin is embodied (ni- Vsad) in him,' say the etymologists.

When with the tribe of five peoples.4

With the tribe consisting of five peoples. Five, united number, i. e.
(remains) uninflected in the masculine, feminine, and neuter genders.

1 x. 53. 4. a Cf. TB. ii. 3. 8. 2. his note vol. i, p. 177.

8 Cf. Muir, op. tit., vol. ii, p. 175 ; see also * viii. 63. 7 ; AB. v. 6. 8.

3. 9] FINGERS 48

The following twelve (words) are synonyms of arm. From what
(root) is bdhu (arm) derived? (It is so called because) they perform
various actions with them.

The following twenty-two (words) are synonyms of finger. From
what (root) is angulayah (fingers) derived ? (They are so called because)
they go foremost, or they drip foremost, or they act foremost, [or they
move foremost], or they mark, or they bend, or may be (so called) from
decorating. The following stanza is addressed to them.

(Here ends the eighth section.)

Worship them who have ten protectors, ten girdling circles, ten yoke-
straps, ten binding thongs, ten reins ; who are immortal, who bear ten
car-pole*, and who when yoked are ten.1

Avanayah, means fingers: they promote actions. Girdling circles
illumine actions. 'Yoke-straps' is explained by 'binding thong*. Reins
penetrate actions. Who bear ten car-poles, and who when yoked are ten.
Dhuh (pole) is derived from (the root) dhurv, meaning to hurt. This other
(meaning of) dhuh is derived from the same (root) also : it hurts (the team),
or it supports them.

The following eighteen roots have the meaning * to desire '.

The following twenty- eight (words) are synonyms of food. From what
(root) is annum (food) derived? It is brought near (a Vnam) created
beings, or it is derived from (the root) ad (to eat).

The following ten roots have the meaning ' to eat '.

The following twenty-eight (words) are the synonyms of power. From
what (root) is balam (power) derived? Power is (so called because) it
sustains ; it is derived from (the root) bhr (to sustain).*

The following twenty-eight (words) only are the synonyms of wealth.
From what (root) is dhanam (wealth) derived ? (It is so called) because it
gives delight ( Vdhi cl. 5).

The following nine (words) are synonyms of cow.

The following ten roots have the meaning * to be angry '.

The following eleven (words) are synonyms of anger.

The following hundred and* twenty roots have the meaning ' to go '.

The following twenty-six (words) are synonyms of quick. From what
(root) is ksipram (quick) derived ? (It is so called because) the interval
is short.

The following eleven (words) are synonyms of near. From what (root)

1 x. 94. 7.

44 KHALA [3. 9

is antikam (near) derived? (It is so called because) it is brought near
(a Vni).

The following forty-six (words) are synonyms of battle. From what
(root) is samgrama (battle) derived ? (It is so called) from going together
(sam Vgam) or from shouting together (sain Vyr), or (because) the two
villages have come together. With reference to this, there are Vedic
passages (in which) the word khala (is used).

(Here ends the ninth section.)

Single-handed I overcome this one (opponent); irresistible I overcome
two. What can even three do (against me) I In battle I thrash them
well, as if they were sheaves. How dare my enemies, who are without
Indra, revile me ? *

Single-handed I overpower this2 one (opponent); resisting all rivals,
I overpower two. What can three do against me? One is the number
gone a little (Vi, to go). Two is the number running farther (Vdru,
' to run '). Three is the number gone across farthest (trt ' to cross '). Four
is the number moved most (Veal). A&ta (eight) is derived from (the
root) as (to pervade). Nine, not to be won (Vvan), or not obtained :j
(na + ava */dp). Ten, exhausted 4 (das), or whose meaning is seen {Vdrs).
Twenty, two times ten. A hundred, ten times ten. A thousand, a powerful
(number). Ayutam (ten thousand), prayutam (hundred thousand), niyutam
(million), of these each latter the former multiplied by ten. Arbuda
means a cloud: aranam means water;5 giver of water [cloud], it shines
like water, or -it seems to be like water. Just as that cloud when raining
becomes a large mass, so like that is the number arbudam (ten millions).
1 In battle I thrash them well, as if they were sheaves ', i. e. like sheaves
I thrash them well in battle. The word khala is a synonym of battle ;
it is derived from (the root) khal (to fall), or Mai (to kill).0 This other
(meaning of) khala, i. e. threshold, is derived from the same root also : it
is scattered over with grain. 'How dare my enemies, who are without
Indra, revile me ? ' i. e. who do not know that I am Indra, or who have
no Indra.

1 x. 48. 7 ; cf. Brh.D. i. 49. Durga.

9 Durga thinks 'this* refers to the universe B Durga explains aranam as arana-tflcmi

as a whole and not to any single opponent. gamana-silam ambu, i. e. from the root r, to go.

8 No work is done on the ninth day, and In Monier-Williams's dictionary the meaning

to begin anything on that day is regarded 'water' is not attributed to aranam.

as inauspicious. Durga. • i.e. Heroes fall, or kill each other. Durga.

4 The word cfovfc (ten) recurs in ekadafa, &c.

3. n] TADIT 45

The following ten verbs have the meaning pervade. With reference
to these, two] synonyms, i. e. aksdiia and dpaiw, are participles, and mean
' pervading ', ' obtaining ' respectively.

The following thirty -three roots have the meaning 'to kill*. With
reference to these, the form viydtah is either the present indicative, 'he
crushes ', or imperative, ' crush '.

Thou art invoked, O shatterer.1

O breaker in pieces. [Khanda, (fragment) is derived from (th root)
kJtand (to break).] The word tadit has the joint sense of 'near' and
' killing ', (so called) because it kills.2

(Here ends the tenth section.)

Through thee, O Lord of prayer, bringer of prosperity, may we obtain
wealth which men covet. Chew those niggards, who prevail against us
far and near, into a shapeless form.3

Through thee, O Lord of prayer, good promoter of prosperity, may
we obtain enviable treasures from men. Chew them into shapeless form,
i. e. the enemies who are far from us and who are near to us, the niggards,4
who are not liberal, or who are stingy. T.he word apnas is a synonym
of form because it obtains (Vap) .(something to rest upon). ' Tadit means
lightning,' says oakapuni, ' for it smites and is seen from afar.' Or else
it may be meant to be the synonym of ' near ' alone.

Though afar, thou shinest brightly as if near.5 Although at a distance,
thou lookest bright as if near at hand.

The following eighteen (words) are synonyms of thunderbolt, From
what (root) is. vajrah (thunderbolt) derived ? (It is so called) because it
separates.6 With reference to these, the word kutsa is derived from (the
root) krt (to cut). It is also the name of a seer.7 ' A seer is a composer of
hymns,' says Aupamanyava. Further, it has the meaning ' to kill ' only ;
his friend Indra 8 slew drought.9

1 viii. 17. 12; AV. 20. 5. 6; SV. 2. 76. «/It separates living beings from life.

2 Durga explains, 'because it kills', as Durga.

referring to lightning, which, according to 7 ,Cf. Roth, op. cit., p. 30 ; Durga remarks

him, is called tadit also, because it kills. This that the word kutsa, meaning ' thunderbolt *,

is anticipating Sakapuni in the next section. should be derived from, the root krt (to cut),

* ii. 23. 9. and meaning ' a seer ', from the root kr (to

4 According to Durga, there are two kinds compose).

of enemies, (1) who are difficult to be de- 8 i. e. Invigorated by the panegyrics of

stroyed, (2) who are easy to be destroyed. The Kutsa. Durga.

former are the liberal ones; the latter, the 'i.e. Something which dries up the juices,

niggards. a demon, or a cloud. Durga.

« i. 94. 7.

46 SYNONYMS OF LORD [3. n

The following four roots have the meaning to be prosperous.

The following four (words) are synonyms of lord. With reference to
these, the word ina means either (1) one who is endowed with prosperity,
or (2) who endows others with prosperity.

(Here ends the eleventh section.)

Where (birds) of beautiful wings vigilantly invoke the portion of
immortality with knowledge. The lord, the guardian of the entire universe,
he, the wise one, here approached me, the immature J

Where (birds) [of beautiful wings], i. e. rays of the sun falling in a
beautiful manner,2 invoke, i. e. move towards 3 the portion of immortality,
i. e. of water, with consciousness.4 The lord, the guardian of all created
beings, i. e. the sun : he, the wise one, here approached me, the immature
one. Wise, having intelligence. Immature, i. e. one who is to be matured.
The sun is called as of mature wisdom in the description of the Upanisad.
This is with regard to the deity.

Now about the self. Where (the birds) of beautiful wings, i. e. senses,
easily going astray, vigilantly invoke, i.e. move towards, the portion of
immortality, i.e. of knowledge, with consciousness. The lord, the guardian
of all senses, i. e. the soul ; he, the wise one, here approached me, the im-
mature. Wise, having intelligence. Immature, i.e. one who is to be
matured. ' The soul is of mature wisdom ' describes the characteristic of
the soul.

(Here ends tlte twelfth section.)

The following twelve (words) are synonyms of much. From what
(root) is bahu (much) derived ? (It is so called) because it is produced on
a large scale.

The following eleven (words) are synonyms of small. Hrasva (small)
is derived from (the root) hras (to become small).

The following twenty- five (words) are synonyms of great. From what
(root) is maftan derived ? ' He repudiates others through pride/ says
Sakapuni (mdna +. */ha).

Or he is to be respected (Vmamh). With reference to these, the two
words vavaksitha 5 and vivaksase are the reduplicated forms either of (the
root) vac (to speak) or of vah (to carry).

1 i. 164. 21 ; cf. AV. 9. 9. 22. the sun. Durga.

a i. e. They fall on a bright object which 4 i. e. They have full knowledge of what

is quite free from darkness, or they shine they are required to do. Durga.
when they fall. Durga. » Yaska derives vataksitlta, perfect o

8 i.e. They make the water warm, or having (to wax), from ^tac or
seized fluids in the form of vapours go back to

3. 14] SYNONYMS OF BEAUTY 47

The following twenty-two (words) are synonyms of home.1 From what
(root) is grhdh (homes) derived ? (They are so called) because they seize
everything 2 (V grah).

The following ten roots have the meaning ' to attend '.3

The following twenty (words) are synonyms of happiness.4 From what
(root) is sukkam (happiness) derived ? (It is so called because) it is useful
for the senses (kham). Kham (sense) again is derived from (the root) khan
(to dig).

The following sixteen (words) are synonyms of beauty. Rupa (beauty)
is derived from (the root) t*ue (to shine).

The following ten (words) are synonyms of praiseworthy.

The following eleven (words) are synonyms of wisdom.

The following six (words) are synonyms of truth. From what (root) is
9at,ya (truth) derived ? (It is so called because) it is spread among the
good, or it originates with the good.5

The following eight words have the meaning ' to see '. And [the
following] roots, cayati, &c., are mixed with nouns.0

The following nine words (are enumerated) in order to make the list
(complete, i. e. including) all words (classes).7

Now, therefore, the similes. When an object bears (some) resemblance
to another which is otherwise dissimilar, (it is denoted by a simile), says
Gari^ya. With reference to this, their function is to compare an inferior
quality, or an unknown object, with a higher quality, or a very well known
object. Further, (there is also the comparison of) the higher with the

inferior.8

(Here ends the thirfreuth

As two thieves, who risk their lives and Imuirh the forest, have secured
(their victim) with ten fingers.0

Who risk their lives, who give up their lives.10 Who haunt the forest,
i.e. who frequent the forest: the author compares the two arms, which

1 It is the great alone who have homo* of fi Cf. Roth, op. eft., p. 81 ; Durga remarks
their own, so synonyms of home follow those that there are three nouns, i. e. cikyat, vicar-
' >f ::rea t. Dn rga . ?'(1?/7i, and wYvocarsatu^, in the list, the rest are

2 A house can never be made full. Durga. verbs.

3 Synonyms of the verb ' to attend ' follow 7 i. e. prepositions and particles are in-
those of homes, because it is in homes that eluded also. Durga.

people attend or are attended. Durga. 8 According to Durga, the statement is

4 Synonyms of happiness come next, be- applicable to the Veda only.

cause thus attended one feels happy. The 8 x. 4. 6 ; cf. Roth, op. eft., pp. 81-2.
happy are the beautiful. Durga. 10 i. *. Highwaymen who are determined to

8 Cf. Sakatfiyana's derivation, 1. 18. rob or to die. Durga.

48 NIYOGA [3. 14

produce fire by (the process of) friction, with two thieves.1 ' A thief is (so
called because) he does that, i.e. [becomes the doer of that], which is
sinful/ say the etymologists. Or the word may be derived from (the root)
tan (to spread) : his activities are manifold,2 or he is active both during the
day as well as night.3 Have secured (their victim) with ten fingers, have
well secured, i. e. have put (in a place of safety). Thus the higher quality
(of the arms) is intended (to be compared).

(Here ends the fourteenth section.)

Where are you at night, where during the day ? O AsVins, where do
you get your necessary things, where do you dwell ? Who puts you to bed
in a dwelling-place as a widow a husband's brother; and a bride a bride-
groom?4

Where do you remain at night, and where during the day? Where do
you obtain the necessities of life, and where do you dwell ? Who puts you
to bed as a widow her husband's brother? From what (root) is devara
derived ? (He is) so called (because) he is the second husband.5 Widow is
(so called because) she is without a supporter, or from trembling, or,
according to Carmasiras, from running about.6 Or else the word dhava 7
is a synonym of man ; vi-dhavd (' widow ', is so called because) she is
separated from man (dhava). The word devara means a player ( Vdiv, ' to
play'). Maryah means 'a man', i.e. one who has the characteristic of

1 This is an example where something the intervening explanation of ridhava ; this

higher, i.e. the two arms employed in pro- is against the method of Yaska, who places

ducing fire by friction, is compared with all the etymologies of one word at the same

something inferior, i. e. two thieves, who rob place, connecting them with ' or . . . or ' ;

people in a forest. The point of comparison (3) the passage is omitted by the MSS, of the

is, just as thieves secure their victim, so we shorter recension and Durga.

tightly fasten the two sticks to produce fire. It refers to the Indo-European practice of

Durga. the niyoga, cf. Xenophon, Rep. f lac. i. 9; Plu-

• Durga attributes this explanation to the tarch, Lives, part I, ch. iii, sec. 8 and sec. 5 ;

school of grammarians, although there is no Caesar, Commentaries, bk. iv, ch. xiv ; Deut.

evidence to do so. xxv. 5 ; St. Matthew xxii. 24 ; Manu, ix. 57-

3 i.e. He commits thefts in the village 68; Gau. xviii. 4-5; Bau. ii. 4, 9-10 ; Va.
during the night and robs people in the forest Xvii. 56. 61 ; Ya. i. 68, 69 ; see Hastings,
during the day. Durga. Encyclopaedia of Ethics and Religion, article on

4 x.' 40. 2. Niyoga.

6 The passage within square brackets is e i>e< The word is derived from the root dh u

evidently an interpolation, as shown by the ^th vi . at the death of her husband, a woman

following : (1) the four words vidhava, devara, trembles at the dark prospect of the future, or

man/a, and yosa are explained by Yaska in she runs about without being protected by

the same order in which they occur in the anybody (n <^dhav}.

second hemistich of x. 40. 2, but this passage 7 Roth thinks dhava to be a coined word ;

disturbs the regular order ; (2) the first deriva- see Opt Ciyt } p 32.
tion of devara is separated from the second by

3. 16] SIMILES 49

being mortal. Yosa (a woman) is derived from (the root) yu (to join).1
Krnute . . . a = a kurute, i. e. who makes you rest in the dwelling-place.

Now the particles have already been explained. The word ' as '
(denotes) a simile of action :

As the wind, as the forest, as the ocean stirs.2

As the brilliant fires.3

The soul of consumption perishes beforehand as that of a captive

bird.4

AtmcL (soul) is derived from (the root) at (to go), or ap (to obtain);
i. e. it may be (called) ' obtained ' (in the sense) that it is omnipresent.

They of golden breasts, who are like Agni on account of their brilliance.5
They who are like Agni, [i. e. the brilliant Maruts of resplendent
breasts], brilliant and having golden breasts.6

(Here ends the fifteenth section.)

Just as one should be afraid of him who takes the four (dice) until they
are deposited, so he should not be eager for harsh speech.7

Just as one is afraid of a gambler who holds the four [dice],8 in the
same manner one should be afraid of (using) harsh speech. One should
never be eager for (using) harsh speech.

The letter a is a preposition, and has already been explained. It is also
used in the sense of a simile :

As a consumer to his enjoyment.9

Like a consumer to his enjoyment. The sun is here called the con-
sumer : he is the consumer of night ; he is the consumer of lights also.10
Further, there is the Vedic quotation :

May the sister's consumer hear our call.11

The author calls dawn his sister, from companionship, or drawing the
juices. Or else this human lover may have been meant; the enjoyment

1 Durga explains that a woman mutes her- the passage, agnir na ye, &c., is explained by
self with .a man. durmaddso na sura-yam (N. 1. 4), do not cite the

2 v. 78. 8 ; according to Durga, it is recited quotation x. 78. 2.
at the time of delivery : 0 child ! ten months 7 i. 41. 9.

old ; just as the wind, the forest, and the ocean 8 i. e. Before the dice are deposited on the

move freely without any difficulty, so come gambling board, or remains in suspense as

forth from the womb of the mother without to whether he will win or lose. Durga.

injuring her. 9 Frag, of x. 11. 6a ; AV. 18. 1. 28.

3 i. 50. 3 ; AV. 13. 2. 18 ; 20. 47. 15 ; VS. 10 Night disappears at the rising of the sun,
8. 40; SB. 4. 5. 4. 11. and the light of the moon and the stars is

4 x. 97. 11 ; VS. 12. 85. . eclipsed by that of the sun. Durga.

5 x. 78. 2. « vi. 55. 5.

6 According to Durga, some, thinking that

50 SIMILES L3- l6

in that case will refer to the woman, derived from (the root) bhaj (to
enjoy).

In mesah, &c., the simile is (denoted) by the word bhuta, i. e. having
disguised as :

Being disguised as a ram, thou hast approached us.1

Mesah (ram) is derived from (the root) mis (to blink), just as pasuh
(animal) is derived from pas 2 (to see).

In Agni, &c., the simile is (denoted) by the word rupa, i. e. having the
form of :

Golden in form and glittering like gold sat the offspring of waters
golden in colour.3

i. e. One whose form is like the colour of gold. And the word tkd also
(is used to denote a simile).

. Him (thou milkest) like the ancient, like the former, like all, like the
present (sacrificers).4

i. e. Just as the ancient, as the former, as all, as these (sacrificers milk).
This, it is nearer than that. That, it is farther than this.5 The word
amutha is explained by ' like that '.

The word vat (denotes) a simile in accomplishment : Like a Brahmana,
like a contemptible man.6 As a Brahmana, as a contemptible man.7
Contemptible, one who has the nature of an ox, or that of a beast.
(Here ends the sixteenth section.)

Hear Praskanva's call, O (Lord of) great ordinances, and having all
created beings as thy property, like that of Priyamedha, Atri, Virupa, and
Angiras.8

. Priyamedhah, i. e. one to whom sacrifices are dear. Just as (thou hast
heard the call) of these seers, so hear the call of Praskanva. Pras-
kanvah* a son of Kanva, or one born of Kanva ; it is formed on the
analogy of prdgram (in front). Bhrgu10 was produced in flames, i. e.
one who, although being roasted, was not burnt. Angiras (was born) in

1 viii. 2. 40. like a contemptible man. The simile refers

8 It seems as if Yaska recognized pa4 as an to some particular accomplishment. Durga.

independent root, and not the ordinary form 8 i. 45. 3.

of drf. a Cf. Roth, loc. cit.

3 ii. 35. 10. 10 Cf. TB. i. 8. 2. 5 ; indrasya . . . tredhd atn-

4 v. 44, 1. dryam mryam parapatat. Bhrgus trtiyam abhavat ;
6 Cf. Roth, op. cit., p. 32. the seminal fluid of Indra, having his char-

6 The quotation, if it is a quotation and acteristic power, was discharged threefold,
not an invented example on Yaska's part, is The third (person) born was Bhrgu ; cf. Manu,
untraced. i. 35, 59, which mention Bhrgu as sprung

7 i.e. He studies like a Brahmana, or croaks from fire; MBh. Adi. 2605 and Vayu Pu. i.

3. 1 9] ONOMATOPOEIA 51

live coals. Live coals (are so called because) they leave a mark, or they
are bright. They said, ' Seek the third in this very place '; therefore A-tri l
is' so called, i. e. not three. Vaikhdnasa is (so called) from being dug out
( Vkhan, ' to dig '). Bhdradvdja. is (so called) from being brought up
( Vbhr). Virupa, multiform. Lord of great ordinances, i. e. whose ordi-
nances are great.

(Here ends the seventeenth section.)

Now (the rhetoricians) describe metaphors as similes in which the object
of comparison is stated without the particles of comparison. ' Lion ',
' tiger ', &c., denote excellence ; ' dog ', ' cow ', &c., are used in contempt.

The word kdka (crow) is an onomatopoetic word. This onomatopoeia is
mostly found in the names of birds. ' Onomatopoeia does not exist,' says
Aupamanyava. Kdka (crow) is (so called because) it is to be driven away
(i.e. from Vkal). Tittiri (partridge) is (so called) from hopping (*/tr), or
because it has variegated spots of the size of a sesamum seed. A Francolin
partridge is (so called) because it is withered like a monkey, or it is swift
like a monkey, or it is slightly brown, or it warbles a melodious note.
Dog, swift runner, or (the word svd) is derived from (the root) «av, meaning
to go, or svas (to breathe). Lion (simha) is (so called) from its power of
resistance, or it is derived from (the root) hims (to injure) by metathesis, or
from han (to kill), preceded by the (preposition) sam: it kills having
collected. Tiger is (so called) from smelling, or it kills having separated.
(Here ends the eighteenth section.)

The following forty-four roots have the meaning to worship.

The following twenty-four (words) are synonyms of wise. From what
(root) is medhdvl (wise) derived ? (He is so called because) he is endowed
with that, i. e. wisdom. Me-dhd (wisdom) is (so called because) it is stored
( Vdhd) in the mind.

The following thirteen (words) are synonyms of praiser. . A praiser is
(so called) from praising.

The following fifteen (words) are synonyms of sacrifice. From what
(root) is yajna derived ? • ' It is a well-known act of worship/ say the

9. 100 describe Bhrgu as born from the heart just born said, ' Seek the third also here', hence

of the creator, and Bhag. Pu. iii. 12. 23 speaks the seer who sprang up was called A-tri. Not

of him as born from the skin of the creator. satisfied as yet, they began to dig, and the

1 Durga relates the following story. Praja- seer thus produced was called Vaikhanasa. A

pati took his own seminal fluid, and sacri- similar story is related in Brh. D. v. 97-103;

ficed. From the blazing fire Bhrgu was born ; see Professor Macdonell's edition, pp. 190-1.
Angiras rose from the ashes. Then the two

D2

52 SYNONYMS OF WELL [8.19

etymologists. Or it is (an act of) supplication (to gods), or it is sprinkled
with the yajus formulas. 'It has a large number of the skins of black
antelopes/ says Aupamanyava. Or it is directed by the yajus formulas.

The following eight (words) are synonyms of priest. From what (root)
is rtvik (priest) derived? (He is so called because) he is the furtherer of
sacrifice. ' He sacrifices with the stanzas of the Rgveda,' says 6akapuni.
Or he sacrifices at proper seasons.

The following seventeen roots have the meaning ' to beg '.

The following ten roots have the meaning * to give '. The following
four roots have the meaning 'to solicit'. The two verbs svapiti and sastt
have the meaning ' to sleep '.

The following fourteen (words) are synonyms of well. From what
(root) is kupa (well) derived ? (It is so called because) drinking (water)
from a well is difficult, or from (the root) kup (to be angry).

The following fourteen (words) are the synonyms of thief. From what
(root) is stena (thief) derived ? ' (He is so called because) he is the recep-
tacle of sin,' say the etymologists.

The following six (words) are synonyms of what is ascertained, and
what is obscure. [From what (root) is nirnUa.m (ascertained) derived ?
(It is -so called because) it is cleansed (of doubts).]

The following five (words) are synonyms of distant. From what (root)
is duram (distant) derived? (It is so called because) it is drawn out
( \/dru), or it is difficult to be reached (dur </i).

The following six (words) are synonyms of ancient. From what (root)
is purdnam (ancient) derived ? (It is so called because) it was new in the
days of yore.

Also the following six (words) are synonyms of new. From what (root)
is navam (new) derived ? (It is so called because) it is brought just now.
(Here end* the nineteenth section.)

The following twenty-six synonyms are in pairs. The words prapitve
and abhike1 are (synonyms) of near. Praf/ttve, i.e. arrived at; ab/dke, i.e.
approached.

Come quickly to us, when the drought is arrived.2
Lo ! :; the maker of room has approached.4
These two are the Vedic quotations.
Dalhram and arbhaJcam are (synonyms) of small ; dalhram is derived

1 According to Rotli (op. ci/., p. 34), pra- See WiJrferbuch zum Jlgveda, p. 87C.

pitvam refers to morning, and abhipitvam to 2 viii. 4. 3; SV. 1. 252 ; 2. 1071.

evening. Grassmann attributes to it the a Of. Roth, Joe. tit.

meaning < advance ', ' forward course ', &c. * x. 133. 1 ; AV. 20. 05. 2 ; SV. 2. 1151.

3, 20] PAIRS 58

from (the root) dabh (to destroy) : it is easily destroyed. Arbhakum, it is
extracted (avai/hr).

Come, approach, embrace, do not think (my hair) to be small.1
Salutations to the great, salutations to the small.2
These two are the Vedic quotations.

Tims and satas are (synonyms) of attained. Tiras, i.e. it has crossed over
(Vtr). Satas, it is moved together (*/sr).

O undeceived ones, come round quickly across the turn.3

Smashing like an earthen jar, he attacks the demons who move

together.4

These two are the Vedic quotations.

Tvah and nemah are (synonyms) of half. Tvah, not fully spread (i.e.
half). Nemah, not brought in full (i.e. half). Ardha (half) is derived (1)
from (the root) hr (to take away) by metathesis, or (2) it may be derived
from (the root) dhr (to hold), i.e. it is held out ( = extracted), or (3) from
(the root) rdh (to increase) : a most abundant division.
One half reviles, one half praises.5
Half are gods, half are demons.0
These two are Vedic quotations.

Rksdh and strlhih are (synonyms) of stars. Naksatra (stars) is derived
from (the root) nalcs, meaning to go. There is also a Brahmana passage :
These are not gold (tia-ksatrdni).1 Rkxah 8 (stars) appear to be raised up.
Strbhih (stars) appear to be scattered (in the sky).
These stars which are placed on high."
Looking at the sky with stars, as it were.10
These are two Vedic quotations.

Vamribhih and upajihvikdk are (synonyms) of einmet. Vamryah (emmets)
are (so called) from vomiting. Svmika (ernmet) is (so called) from crawling.
Upaj ihvikdh, smellers.11

[Unmarried maidens (have taken) the undivided son from the emmets.] 12

When the emmet eats, when the pismire crawls.13
This is the Vedic quotation. [These are two Vedic quotations.]

i. 126. 7. of wealth. The stars glitter like gold.

i. 27. 13 ; cf. VS. 16. 26. fc Cf. Roth, op. eft., p. 35.

v. 75. 7. 9 i. 24. 10 ; TA. i. 11. 2.

vii. 104. 21 ; AV. 8. 4. 21. 10 iv. 7. 3.

i. 147.2; VS. 12.42. One half reviles, n Their smelling power isveryacute. Durga.

i.e. demons; one half praises, i.e. gods. i.e. An insect provided with proboscis; cf.

Durga. Roth, loc. til. ; Bl.ii. 354.

6 Cf.MS. ii. 9. " iv. 19. 9.

7 According to Durga, Ictatra is a synonym " viii. 102. 21 ; VS. 11. 24.

54 PAIRS [3. 20

ffrdaram and krdaram are (synonyms) of granary.1 Urdaram, i.e.
pierced upwards (fud-dvrnarm), or pierced for food (urje dlrnam).

Fills him like a granary with barley.2

This is a Vedic quotation. He fills him like a granary with barley.
Krdaram, i.e. something into which a hole is bored (krta-daram).

Being kindled, anointing the granary 3 of intellects.4
This is a Vedic quotation.

(Here ends the twentieth section.)

Rambhah and pindkam are (synonyms) of staff. Rambhah, i.e. people
grasp it.5

(We) grasped thee as decrepit people their staff.6

This is a Vedic quotation. (The sense is that) we lean on thee as decrepit
men on their staff. Pindfcam (bone), i.e. with this one destroys (pinasti).

Clad in skin, trident in hand, whose bow is unbent.7
This is a Vedic quotation.

Mendh and gnah are (synonyms) of women. 'Striyah' (women) is derived
from (the root) styai, meaning to be bashful. Mendh (women) are (so
called because) men honour them (mdnayanti). Gnah (women) are (so
called because) men go to them (gacchanti).

Thou didst make even the wifeless to be possessed of a consort.8
Women cut thee, the active spread thee.9
These are two Vedic quotations.

£epah and vaitasah are (synonyms) of penis. £epah is derived from
(the root) tap, meaning to touch.10 Vaitasah, it is faded.11
Loving whom we embrace.12
Thrice during the day hast thou embraced me.13
These are two Vedic quotations.
Ayd and end are (synonyms) of reference.

With this faggot we worship thee, O Agni I u
Here it is in the feminine gender.

1 Cf. Durga's explanation, quoted by Roth, * MS. i. 9. 4 ; 134. 8 ; KS. 9. 9.
op. cit.j p. 36. 10 Sprfyate hi tena stri. Durga.

2 ii. 14. 11. " Cf. Durga's explanation, quoted by Roth,

* Butter is the granary of intellects. Durga. op. cit., p. 37.

« VS. 29. 1. i* x. 85. 37 ; AV. 14. 2. 38. The translation

6 According to Roth (loc. cit.} a-rabh means is not literal.

to catch hold, to keep hold, or to lean upon. 1S x. 95. 5. This was addressed by UrvasI

• viii. 45. 20. * to Pururavas, when the latter implored her

7 KS. 9. 7 ; cf. VS. 3. 61 ; SB. ii. 6. 2. 7 ; to stay.

TS. i. 8. 6. 2. M iv. 4. 15.

8 v. 81. 2.

3.2a] SYNONYMS OF HEAVEN AND EARTH 55

With this, to us, 0 Agni.1
Here it is in the neuter gender.

With this husband commingle thy body.2
Here it is in- the masculine gender.
Sisaktu and sacate are (synonyms) of service.

Let him who is smart attend upon us.3
i.e. Let him who is smart serve us.

Attend upon us for thy welfare.4
i.e. Serve us for thy welfare.

The word svasti is (a synonym) of non-destruction, i.e. honoured exis-
tence : it exists well. Bhyasate and rejate are (synonyms) of fear and trem-
bling.

.At whose breath heaven and earth trembled.5
The world is afraid of the great ones,6 O Agni ! 7
These are two Vedic quotations.

The following twenty-four (words) are synonyms of heaven and earth.
The following stanza is addressed to them.

(Here ends the twenty-first section.)

Of these two, which is prior, which posterior ? How were they born,
O sages ! who knows ? All that exists, they themselves support. The two
days roll on like chariot- wheels.8

Of these two, which is prior, which posterior ? How were they born,9
O sages ! who knows them thoroughly ? They themselves support all their
functions, whatever they are. And their two days, i.e. day and night, roll
on as if placed on chariot-wheels.10 With these words, the seer describes the
greatness of heaven and earth.

(Here ends the twenty-second section.)

vii 16. 1 ; SV. 1. 46 ; 2. 99 ; VS. 15. 32. 7 vi. 66. 9.

x. 85. 27 ; cf. AV. 14. 1. 21. « i. 185. 1 ; AB. v. 18. 10 ; KB. 28. 8.

i. 18. 2 ; VS. 3. 29. 9 The question is whether they were born

i. 1.9; VS. 3. 24. simultaneously like twins, or one after

ii. 12. 1 ; AV. 20. 34. 1. another. Durga.

i. e. The Mamts. Durga. 10 Cf. Roth, op. cit., p. 87.

56 PASYA [4. i

CHAPTER IV

HOMONYMS

SYNONYMS i have been explained. Now therefore we shall take
homonyms 2 in their respective order and (such) Vedic words whose gram-
matical forms are obscure. They call this (i.e. the list of homonyms) aika-
padikam,3 (i.e. composed of single words).

Jahd means ' I have killed '.

(Here ends the first section.)

0 men, what friend has said, Unprovoked I have killed my friend ? who
flies from us 1 *

The word marya is a synonym of man, or it may be a synonym of
boundary. [Boundary, it is settled by men.] Boundary is the (line of)
division between two bounded places. Methati means to provoke. What
innocent man have I ever killed ? 5 Who runs away from us because he is
afraid of us ?

Nidha, means ' a net ', (so called) because it is laid (on the ground).
Pasyd means a collection of snares. Pdsah (snare) is derived from (the
root) pas (to fasten), on account of being fastened.

(Here ends the second section.)

Imploring seers, fond of sacrifices, approached Indra like birds of beauti-
ful wings. Uncover the encompassed, fill our vision, release us as if we
were bound by a net.6

Vayah is the plural of vi (bird). [Of beautiful wings, i.e.] the beauti-
fully falling rays of the sun approached Indra imploring. Uncover our
encompassed vision.7 Caksuh (eye) is derived from (the root) khyd (to
know), or caks (to see). Fill, i.e. enlarge or give. Kelease us who are
bound with snares as it were.

Ry the region of ribs, hips, and arms.8

1 Lit., m.m/ words which have one there are a few exceptions in the list of

meaning. homonyms, as somoaktdh, &c.

8 Lit., single words which have many * viii. 45. 87 ; cf. Roth, op. cit., p. 38.

meanings. c Durga gives a second interpretation of the

3 According to Durga, aikapadikam is a sentence as follows: Who will say, 'I am

conventional term. Or it may be significant innocent, kill me '.

and is rightly applied to the list of homo- * x. 73. 11 ; SV. 1. 319.

nyms, in which list each word stands by 7 Cf. Roth, op. cit., p. 88.

itself, while in the list of synonyms the 8 Frag, of VS. 21. 43 ; TB. iii. 6. 11. 1.

words are arranged in groups. However, Durga quotes and explains the stanza in full.

4. 4] MEHANA 57

The region of the ribs, i.e. a part (of the body) consisting of joints.1
Parsuh (joint) is derived from (the.root) spry (to touch) : it touches the back
part. Prstkam (back) is derived from (the root) sprit (to touch) : it is touched
by limbs (of the body). A limb is (so called) from being marked, or from being
bent.2 &ronik (hip) is derived from (the root) won, meaning to go forward,
i.e. a hip appears to go forward when a person walks. Sitdma means fore-
foot (doe). Dos (fore-foot) is derived from (the root) dru (to run). ' tiitdma
means uterus,' says £akapuni, ' it is open.' ' It means liver on account of
its dark-red colour,' says Taitiki. tiydmam (dark-red) is derived from (the
root) tyai (to cause to congeal). Liver is (so called because) it is cut out
with great difficulty.3 ' (tiitdma) means fat, becausait is white (viti) meat
(mdmsam) ', says Galava. &iti (white) is derived from (the root) so (to
whet). Mdmsam (meat), it is honoured ; 4 it is thought r> (delicious) ; or
else, the mind perishes in it. Medas (fat) is derived from (the root) mid (to

grow fat).

(Here etuis the third section.)

O Indra, wielder of the thunderbolt, give us whatever excellent treasure
there is. With both hands bring that wealth to us, O treasure-knower.' .

Whatever [excellent], glorious, and abundant wealth there is, O Indra ;
or that which I do not here possess, (i. e. taking me-ha-nd) 7 as consisting of
three words, that wealth should be given to us, O wielder of the thunderbolt.
Adrih (thunderbolt) is (so called because) with it he splits (mountains), or
it may be derived from (the root) ad (to eat).

It is well known: they are eaters of soma.8 The word rddhas is
a synonym of wealth : with it, they conciliate. Bring that wealth to us,
O Lord to whom treasures are known, with both thy hands. Let both
thy hands be full.

Damunds? one who is inclined towards kindness, or one who is inclined
to charity, or one who is inclined to self-control. Or else the word dwnia is
a synonym of home ; (damund*, therefore) may mean, ' one who is devoted
to home '. Manas (mind) is derived from (the root) mail (to think).
(Here ends the fourth section.)

1 Joints are called ribs, because they con- pleasure, or by those who are intelligent.
sist of ribs. Durga. Durga.

2 Every limb becomes bent in course of « v. 39. 1 ; SV. 1. 345 ; 2. 522.

time. Purga. ' 6akalya, the author of the Rgveda pada-

3 According to Durga it is cut out with ^titha, does not analyse the word mehana, while
great ease, because it is so soft. Oargya, the author of the Samaveda padapdtha,

4 i. e. It is prepared for a person who is to analyses it into me-iha-na. Yaska explains it
honoured. Durga. in both ways. 8 x. 94. 9.

5 i. e. It is enjoyed by a person with hearty 9 Cf. Roth, op. cit., p. 39.

58 MtSA [4. 5

Devoted to the house, welcome guest in dwelling-places, approach this
sacrifice of ours, O wise onei Having destroyed all assailants, bring to
us the treasures of our enemies, O Agni.1

Atithih (guest), one who goes (Vat) to the houses,. or one who goes to
the families or houses .of other persons on certain dates 2 ( */i + tithih). The
word durona is a synonym of house : they (homes) are difficult to be satis-
fied (dur + Vav, ' to satisfy '), i. e. difficult to be provided for.3 Approach
this sacrifice of ours, O wise one ! Having destroyed all assailants, bring to
us the treasures of our enemies, i. e. having destroyed the forces of our adver-
saries, bring to us the treasures or the food from the homes of our enemies.

Musah means a mouse. Musikd (mouse) again is derived from (the
root) mus (to steal). Musah is derived from the same root also.
(Here ends the fifth section.)

Bricks torment me on every side, like rival wives. O (Indra) of a hundred
powers, oppressing cares devour me, thy praiser, as mice the threads. Know,
O heaven and earth, of this (state) of mine.4

Bricks, i. e. bricks of the well, torment me on every side, like rival wives.
As mice devour the greasy threads. Or (M&na) may mean one's own limbs,
i. e. they devour their own limbs ; 6 so oppressing cares, desires torment me, the
singer of thy praises, O Lord of a hundred powers. [Know, 0 heaven and
earth, of this (state) of mine.] Realize, O heaven and earth, this (state) of
mine. This hymn was revealed to Trita fallen into a well.6 With refer-
ence to this, there is an invocation, accompanied with a legend, a stanza,
and a gatha.1 Trita, was one most eminent in wisdom. Or else the word
may have been intended as a synonym of number, i. e. ekatah, dvitah, tritah,
thus the three were produced.8

(Here ends the sixth section.)

May we, with an active mind, partake of thy pressed soma, as if it were
paternal property. O king soma, prolong our lives, as the sun prolongs the
summer days.9

May we, with (an active), i.e. quick, or vigorous, or enlightened
mind, partake of thy pressed soma-juice, as if it were paternal property.

1 v. 4. 5 ; AV. 7. 73. 9. their own tails, and the habit oi .fe juse is

2 i. e. He comes to the houses of sacrificers to first besmear its tail with great d to lick
on the full-moon day and other days of sacri- it afterwards. Durga.

fice. Durga. • Cf. Roth, op. cit., p. 39.

8 Durga quotes the following passage : It is 7 Cf. Sieg, Sagenstqffe des Sgveda, p. 27.

difficult indeed to provide for one's family. $ Cf. Professor Macdonell, J.R.A.S. xxv.

4 i. 105. 8 ; x. 32. 2 : cf. Brh.D. 7. 34. 9 viii. 48. 7 ; KS. 17. 19.

5 It is the habit of some birds to devour

4. ip] JATHARA 59

O king soma, make our lives long, as the sun does the days in summer.
Days are (so called because) they are of different courses,1 or they are bright,2
or they pass away.3

The word fcurutaiia (do), as well as the words kartana (do), hantana
(kill), and ydtana (go), have (na) as a redundant addition.4

Jatharam means belly ; (all that is) eaten is held in it, or is deposited
in it.

(Here ends the seventh section.)

Indra, the bull, accompanied by the Maruts, is for battle. Drink soma
for rapture after food. Ppur down the flood of mead into thy belly.
From days of yore thou art the king of soma-draughts.5

Indra, accompanied by the Maruts, i. e. having the Maruts as his com-
panions. Bull, i. e. one who brings down rain. For battle, for a delightful
battle. Drink soma for rapture, i.e. for a maddening victory, after food,
i. e. after meals.6 Pour down the flood of mead into thy belly. Madhu
means soma, is derived from (the root) mad (to exhilarate), and is compared
with soma (on account of the analogy of exhilaration). This other (meaning
of) madhu (wine) is derived from the same (root) also. Thou art the king of
soma-draughts (now, as thou wert) in the former days.
(Here ends the eighth section.)

Titau 7 means a sieve : it is covered with a hide, or it has holes, or its
holes are (small) like sesamum seeds.

(Here ends the ninth section.)

Where the wise have sifted speech in their minds, as if winnowing grain
in a sieve, there friends recognize friendships; the blessed mark is im-
pressed on their speech.8

As if winnowing grain in a sieve. Saktuh (grain) is derived from (the
root) sac (to cling): it is difficult to wash; or it may be derived from
the (root) ka& (to shine) by metathesis: it is fully blown. Where the wise
have sifted speech, i. e. knowledge, in their minds. Wise, very learned, or
great thinkers. There friends will recognize friendships. The blessed mark
is impressed on their speech. Blessed is explained by fortunate : it is to be

1 i. e. They are cold during the night and . and RV. 2. 3. 26. 3 to illustrate kartana, han-

warm during the' day. Durga. " tana, and ydtana respectively.

8 i. e. They destroy cold. Durga. •* iii. 47. 1.

* i. e. They are extended, they roll on one '8 Of. Roth, op. cit.,pp. 40-1.

after another ad infinitum. Durga. 7 Cf. Pataftjali, op. tit., i. 1. 1, vol. i, p. 4.

4 Durga quotes VS. 12. 69 ; RV. v. 4. 30. 2 ; 8 x. 71. 2.

SO SIRAS [4. jo

enjoyed, or acquired by created beings, or its existence is the cause of enjoy-
ment, or it goes to the deserving person. Laksmt (mark) is (so called) from
obtaining, or from indicating, [or from a desire to obtain], or from marking ;
or it may be derived from (the root) las, meaning to desire, or from lag,
meaning to cling, or from lajj, meaning not to praise.1
We shall explain sipre later on.2

(Here ends tfte tenth section.)

That is the divinity of the sun, that is his greatness, that in the midst of
actions he rolled up what was spread out. When he has yoked the bay steeds
from the stable, night still spreads around her garment for him.3

That is the divinity of the sun, that is his greatness, that in the midst of
actions, i. e. works which were being done, he gathers together what was
spread out. When he has yoked the bay steeds, i. e. the rays of the sun, or
the horses. Night still spreads around her garment for him, i. e. it discon-
nects the bright day from all. Or else it may have been used in the sense
of comparison, i. e. like night he spreads his garment. There is also the
Vedic quotation :

Weaving what was spread, she wove again.4

i. e. She gathered together.

(Here ends the eleventh section.)

Verily, thou art seen together with Indra, going with the dauntless
(group). Both joyous and of equal valour.5

Verily thou art seen together with Indra, going in the company of the
dauntless group.6 Both of you are joyous, happy. Or else the meaning may
be ' with that happy group '. f Of equal valour ' is to be similarly explained.
(Here ends the twelfth section.)

With well-formed haunches, symmetrical flanks, together the spirited,
divine coursers make efforts like swans in rows, when they, the steeds, have
reached the celestial path.7

With well-formed haunches, with protruding-, [well-protruding], or broad
haunches. With symmetrical flanks, i. e. whose flanks are compact, or whose
head is in the middle. Or else siras refers to the sun, i. c. it follows all
created things to rest, and stands in their midst. This other (meaning of)

1 i. e. Men who have lakswfi do not praise 4 ii. 38. 4.

themselves. Durga. The whole section is 6 i. 6. 7 ; AV. 20. 40. 1 ; 70. 3 ; SV. 2. 200.

quoted by Patanjali, loc. tit. 6 i. e. The Maruts. Durga.

2 See 6. 17. ' i. 163. 10; VS. 29. 21.

3 i. 115. 4 ; AV. 20. 123. 1 ; VS. 33. 37.

4. 15] KAYAMANA 61

siras (i. e. the human head) is derived from the same root also : the senses
depend upon it. Together the spirited [divine coursers], £urah (spirited)
is derived from (the , >ot) 6u, meaning to go. Divine, born in heaven.
Coursers, racers. They make efforts like swans in rows. Hamsah (swans)
is derived from (the root) Jw,n (to smite) : they tread the way in lines.

&reni (row) is derived from (the root) &ri (to combine), they are combined.

When the steeds have reached, i. e. arrived at, the celestial path, track,
course. The panegyric of the sun is the panegyric of the horse, for the
horse was fashioned from the sun : 1

0 Vasus, ye fashioned forth the horse from the sun.2
(Here ends the thirteenth section.)

Observing the forests, when thou hast gone to the mothers, the waters.
That return of thine, 0 Agni, is not to be forgotten, when being afar, thou
wert here in an instant.

Kdyamdna 3 means observing, or desiring 4 the forests, when thou hast
gone to the mothers, the waters, i.e. hast become extinguished. O Agni,
that return of thine cannot be forgotten, when being afar and being pro-
duced, thou wert here in an instant.

Thinking him a beast, they drive the greedy one away/'

Thinking him a beast, they drive the greedy seer away.0

(Praise) Agni of purifying flames.7

i. e Of pure light : 8 it rests through all, or pervades all.
(Here ends the fourteenth section.)

Like two small dolls on their newly-wrought, perforated, wooden seats
the bay steeds shine on their courses.9

Two dolls, two young maidens.10 Kanyd (maiden) is (so called because)
she is an object of love (Icamani'jd), or (because it is said) to whom should
her hand be given, [or because she is brought by the lover], or it may be

1 According to Durga this gives Yuska's quotes: Waters verily are the source of Agni.
answer to an anticipated objection. The Return, i. e. lightning, if it is born from
objection is that the stanza is to be inter- waters, or the terrestrial fire, if generated
preted as addressed to tli.e sun, and as such its from the friction of the two sticks. Durga.
application to the horse-sacrifice is highly in- 6 iii. 53. 23.

appropriate. To this Yaska rejoins, that the ' Durga ignores the stanza, because it im-

panegyric of the one is the panegyric of the plies hostility to Vasistha, he himself bein^

other, &c. a descendant of Vasistha.

2 iii. 9. 2 ; SV. 1. 53. 7 iii. 9. 8 ; viii. 43. 31 ; 102. 11.
8 ; Avoiding, or being afraid, or respectful.' '" Cf. Roth, op. cit., p. 42.

Grassmann, op. cit., p. 443. 9 iv. 32. 23.

* i. e. Desiring the wood, which is the 10 Cf. Roth, loc. cif.
source of thy birth, as well as waters. He

62 ADMASAD [4. 15

derived from (the root) Joan, meaning to shine. ' The words relating to the
seats of the maidens are in the locative singular/ says Sakapuni,1 i. e. on
the ornamental wooden seats. Ddru (wood) is derived from (the root) df
(to split), or from dry, (to injure). Dru (wood) is derived from the same
(root) also. New, newly made. Small, riot large. As they shine on their
seats, so the bay steeds shine on their courses. This is a joint panegyric of
two bay steeds.

' He has given me this, he has given me that ' ; having thus enumerated,
the seer said :

On the bank of the Suvastu.2

Suvastu 3 is the name of a river. Tugva 4 means a ford, (so called
because) people hasten towards it.

Will the Maruts again bend down for us.5

Once again, the Maruts bend down for us.

We shall explain the word 'nasatah later on.6

Incite Indra, in order to give us wealth, with those gladdening, foaming
and exhilarating draughts, which thou hast.7

Incite Indra, so that he may give us wealth, with those draughts of
thine, which are gladdening, which foam, and which are accompanied with
songs of praise.

(Here ends the fifteenth section.)

She has appeared like the breast of the pure one, she has displayed
lovely traits like a singer. Waking up the sleepers like a mother, this
most constant one has come of them that are coming again.8

She has appeared lil:e the breast, i. e. light that is exalted, of the pure
one. The pure one is the sun, (so called) from purifying. This other
(meaning of) vaksas (breast) is derived from the same (root) also : it is
exalted in the body. A bird, too, is called the pure one, fron. the same
purifying: it roams over waters. Waters, too, are called tbe pure one,
from the same purifying. Nodhas (singer) means a seer: he composes
a new hymn. As he makes his desires apparent in his songs of praise, so
dawn manifests her beauteous forms. Adma-sad 9 (mother) — adma means
food— i.e. one who sits at a meal, or one who obtains food. Waking up the
sleepers, the most constant one has come of them that are coming again.

1 The author of the Padapatha agrees with secret place/ Roth, loc. cit.
6akapuni. 5 vii. 58. 5.

8 viii.' 19. 37. 6 See 7. 17.

8 Cf. Roth, op. cit , p. 43 ; Muir,- cp. cit., 7 ix. 75. 5.

vol. ii, p. 344. » i. 124. 4.

4 'A sweeping flood, waterfall, and then a 9 Cf. Roth, op. cit.t p. 44.

4. 17] DA YAM ANA 63

[Waking up the sleepers], the most constant one has come of them that are
coming again.

They, possessors of speech and impetuous.1

Impetuous, or ambitious, or having a direct perception. VaM is a
synonym of speech, (so called) because it is spoken.

Let us two praise (him), 0 priest ! sing in answer to me, let us compose
an agreeable hymn to Indra.2

Some think it to be a panegyric on invocation ; others, a recitation on
pressing the soma. It is, however, addressed to Indra.

We shall explain the word paritakmyd later on.3

(Here ends the sixteenth section.)

Suvite = su + ite, or = sute, i.e. in (the sense of) going well, or to give
birth to.

Place me in good position.4

This, too, is a Vedic quotation.

Dayatih 6 has many meanings.

Let us protect the old with the new.6 (In this passage dayatih) means
to protect.

Who alone here distributes wealth.7 (In this it) means to give, or to
divide.

Irresistible, dreadful, he burns the forests.8 (In this it) means to burn.
Irresistible, one who is difficult to be resisted.

The treasure-knower, slaying his foes.9 (In this it) means to slay.

These soma-juices are pressed, let the AsVins, who come at dawn and
are of equal valour, drink them. I am (here), indeed, to refresh and to
salute you. The crow flying at daybreak has waked me up.10

dayamdnah,11 i. e. flying.

The word nu cit is a particle, and is used in the sense of ancient and
modern ; nti ca also (is similarly used).

Even to-day as in the days of yore, the same is the work of the rivers.12

And to-day the function of the rivers is the same as it was in ancient
times.

1 i. 87. 6. ' i. 84. 7 ; AV. 20. 68. 4 ; SV. 1. 889 ; 2.

3 lit. 53. 3. 691.

3 See 11. 25. 8 vi. 6. 5.

4 TS. i. 2. 10. 2 ; KS. 2. 8. 9 iii. 34. 1 ; AV. 20. 11. 1.

5 Cf. Roth, op. cit., pp. 44-5. Durga remarks 10 The quotation is untraced. Durga ex-
that Yaska is not conjecturing now as in the plains the fourth quarter only and remarks
case of suvite. that the rest of the passage is to be discovered.

6 KS. 19.3; TB. iii. 6. 13. 1; cf. VS. » Atra dayatir gatyarthah. Durga.
28. 16 ; N. 9. 43. 12 vi. 30. 3.

64 KACCHA [4. 17

The present and the past place of treasures.1

The modern and the ancient place of treasures. The word rayih is a
synonym of wealth ; it is derived from (the root) ra, meaning to give.
(Here ends the seventeenth section.)

May we obtain (lit. know) that unlimited gift of thine.2

May we obtain that illimitable gift of thine. The sun is called aku-
para also, i. e. unlimited, because it is immeasurable. The ocean, too, is
called akupdra, i. e. unlimited, because it is boundless. A tortoise is also
called a-kupa-ara, because it does not move in a well.3 Kaccliiipa (tor-
toise) is (so called because) it protects (pdti) its mouth (kaccham),* or it
protects itself by means of its shell (kacchena), or it drinks (Vpa) by the
mouth. Kaccha (mouth or shell of a tortoise) = kha-ccha, i. e. something
which covers (chddayatl) space (kham). This other (meaning of) kaccha,
' a bank of a river ', is derived from the same (root) also, i. e. water (/cam) is
covered (chadyate) by it.

To destroy the demons, he sharpens his horns.5

i. e. For the destruction of the demons, he sharpens his horns. Rttksa-s
(demon) is (so called because) life has to be protected (Vraks) from him, or
he attacks (Vksan) in solitary places (ra/tasi), or he approaches (<Suaks) at
night (rdtrau).Q

Impetuous, Agni with impetuous steeds.7

i. e. Swift with swift horses, or nobly-born Agni with horses of noble
breed.

Let the agile rest in this sacrifice.8

i. e. They who move swiftly.

(Here ends the eighteenth section.)

So that the gods be ever for our prosperity, our watchful guardians day
by day.9

So that the gods may always be the promoters of our prosperity.
Watchful, vigilant. Our guardians on every day.

Cyavana10 is (the name of) a seer : he is the collector of hymns. There
are Vedic passages in which it occurs as cyavana :

1 i. 96. 7. 6 Roth derives raksas from vV^» * to kill ',

2 v. 39. 2 ; SV. 2. 523. op. cit., p. 46.

3 i.e. On account of its shallowness. Durga. 7 x. 3. 9.

4 i. e. As soon as it smells any clanger, it 8 VS. 28. 5.

draws itsmouth within the shell and assumes <J i. 89. 1 ; VS. ?5. 14 ; KS. 20. 11.

the characteristic shape of the tortoise. I0 Cf. Roth, op. cit., p. 46.

c v. 2. 9.

4. 19] VYANTAH 65

You two made the decrepit Cyavana young again, to move anew like
a car.1

You two made the decrepit Cyavana, i. e. who was very old, young
again, in order to move about like a car. Yuvd (a youth), he stirs (pra-
yauti) actions. The verb taksati means to make.

Rajas 2 is derived from (the root) raiij (to glow). The two lights are
called rajas, water is called rajas, worlds are called rajas, blood and day
are called rajas.

[Variegated and thundering worlds move in different directions.3 This
is a Vedic quotation.]

Haras is derived from (the root) hr (to take away). Light is called
Jtaras, water4 is called haras, worlds5 are called haras, [blood and day are
called haras. Mix this light with thy light, O Agni.6 This is a Vedic
quotation.]

The wise sacrificed.7

People, having a precise knowledge of the various acts of worship,
sacrificed.

The word vya-titah has many meanings.

Looking at the foot of the god with obeisance.8

(In this passage it) means ' to see '.

O hero, partake of the oblation.9

(In this it) means * to eat '.

Eat and drink the milk of the cow.10

Do you eat and drink the milk of the cow. Usriyd [and usrd] is a
synonym of cow, (so called) because enjoyable things flow from it.

The soma being pressed by the intelligent,11 the well-conducted lovers of
wealth have willingly praised thee, 0 Indra.12

i. e. Having presented the soma, they have praised thee.

Pour down the golden juice in the lap of the wood, prepare it with
chisels made of stone.13

Pour down the golden juice in the lap of the wood, i. e. of a wooden

1 x. 89. 4. being exhausted, are taken away from them.

1 Cf. Muir, op. cit., voL iv, p. 71. Yaska 6 x. 87. 25 ; SV. 1. 95.
does not illustrate the various meanings of 7 v. 19. 2.
rajas by suitable examples. Durga supplies 8 vi. 1. 4.
them and explains Yaska's omission by the 9 iii. 41. 3 ; AV. 20. 28. 8.

remark that the word is frequently used in 10 i. 153. 4 ; AV. 7. 73. 5.
these senses. « It is the intelligent alone who are capable

3 v. 63. 3 ; TB. ii. 4. 5. 4. of pressing the soma, and not others who do

4 i. e. It is taken away from -a well, &c., by not possess intelligence. Durga.
people for living. Durga. w The quotation is untraced.

5 i.e. People, the merit of whose deeds 1S x. 101. .10.

66 JAMI [4. 19

cup. The golden juice is the soma, (so called from) its golden colour.
This other (meaning of) karih (i.e. a monkey) is derived from the same
(root) also.1 Prepare it with chisels* made of stone, i. e. with stone-made
chisels, or with songs of praise.2

May he, the noble one, defy the manifold creatures, let phallus- worship-
pers not penetrate our sanctuary.3

May he overpower them, i. e. the manifold creatures who are hostile * to
us. Let the phallus- worshippers, i. e. the unchaste — stina 6 (phallus) is
derived from (the root) snath (to pierce) — not approach our sanctuary,
i. e. our truth, or sacrifice.

(Here ends the nineteenth section.)

Surely there will come those future ages, when kinsmen will behave
like strangers. Seek, O fair one, a husband other than me ; for him, thy
consort, make thy arm a pillow.6

There will come those future ages, when kinsmen will act in the manner
of strangers. Jdml 7 is a synonym of tautology, fool, and one born in the
same caste. Make thy arm a pillow for thy consort ; seek, O fair one,
a husband other than me is explained (easily).

(Here ends tJie twentieth section.)

Heaven is my father, progenitor ; here is my uterine relative ; the great
earth is my mother. The womb is within the two widespread world-
halves ; the father here bestowed a life-germ on the daughter.8

Heaven is my father, protector, benefactor, progenitor; here is my
uterine relative ; the great earth is my mother. Relative is (so called) from
being connected together. Uterine is (so called) from being fastened
together. It is said : children are born fastened to the umbilicus.9 Hence the
near relatives are called as having a common umbilicus, or a common tie.
A near relative is (so called) from being well known. The womb is within
the two widespread world-halves. Widespread, i. e. spread very wide, or
spread very high. There the father bestows the life-germ on the daughter,
i. e. the rain-cloud on the earth.

1 Durga quotes a verse from the Bamayana, * i.e. Who destroy our sacrifices. Durga.

according to which the monkeys are described 3 Cf. Roth, ftp. cil., p. 47.

as « soft like the rfmfa flower, and glittering f> x. 10. 10; AY. 18. 1. 11.

like gold'. 7 Cf. Roth, toe. cit. Durga remarks that

3 In the second case, the meaning would Yaska does not cite passages to illustrate the

be: prepare, i.e. season or purify the soma- meaning of jdmi ; he himself follows suit,

juice with songs of praise, which arecompre- 8 i. 164. 33 ; cf. AV. 0. 10. 12.

hensive and sublime. Durga. » Cf. TS. vi. 1. 7. 2.

» vii. 21. 5.

4. 24] ERIRE 67

[Desirous of peace, desirous of happiness.] l

Now bestow sinless peace and tranquillity upon us.* The words rapas
and ripram are synonyms of sin; i.e. freedom3 from diseases, and the
warding off of dangers. Moreover, a descendant of Brhaspati is called samyu
also:

This we beg of £amyu: to go to the sacrifice; to go to the lord of
sacrifice.4

This too is a Vedic quotation. (The meaning is) in order to go to the
sacrifice, and to the lord of the sacrifice.

(Here ends the twenty-first section.)

Aditi, unimpaired, mother of gods.5

(Here ends the twenty-second section.)

Aditi is heaven, Aditi is atmosphere, Aditi is mother, father, and son.
Aditi is all the gods, and the five tribes ; Aditi, what is born and what
shall be born.6

With these words, the seers describe the greatness of Aditi. Or else, all
these things are unimpaired.
: Whom the Bhrgus raised.7

Erire is a reduplicated form of Ir (to raise), preceded by the pre-
position .0.

(Here ends the twenty-third section)

People shout after him in battles, as they do after a clothes-stealing
thief, or a falcon let loose and swooping downwards, and a glorious herd
of cattle.8

(People shout) after him as they do after a clothes-stealing thief, i. e. one
who steals clothes. Vastrani (clothes) is derived from (the root) vas (to wear).
The word tciyu is a synonym of thief : ' he is a store-house of sin/ say the
etymologists, or it may be derived from (the root) tas (to perish).9 People
shout after him in battles. The word bhara is a synonym of battle ; it is
derived (from the root) bhr (to bear), or hr (to carry away).10 Swooping

1 The explanation within square brackets is of legendarians respectively,

contradictory to YSska's comment and is thus • i. 89. 10 ; AV. 7. 6. 1 ; VS. 25. 28.

an indirect argument in support of its spuri- 7 i. 143. 4,

ous character. * iv. 38. 5.

9 x. 15. 4 ; VS. 19. 55; cf. AV. 18. 1. 5. 9 i.e. He perishes on account of his un-

3 Cf. Roth, op. c«., p. 48. righteous conduct. Durga.

4 TS. ii. 6. 10. 2 ; SB. i. 9. 1. 26. 10 i. e. The heroes, or the treasures of the
6 Durga attributes the two explanations to enemy are carried away.

the school of etymologists and to the school

E2

6£ GATU [4. 24

downwards, pouncing downwards. Downwards is going down; upwards
is going up. Like a falcon let loose.1 Falcon is (so called because) it
swoops in an admirable manner. And a glorious herd of cattle, i. e. a
famous herd of cattle : glory and the herd, or wealth and the herd.

Yutham (herd is derived from (the root) yu (to connect) : it is compact.

While kindling, the man of noble wisdom extols him,2 i. e. he praises
him.

Mandl (praiseworthy) is derived from (the root) mand, meaning to
praise.

Worship the praiseworthy (Indra) with hymns and oblations.3

Bring worship to the praiseworthy (Indra) in (the form of) panegyrics
with offerings of food.

Gauh has been explained.4

(Here ends the twenty-fourth section.)

Indeed, in this place, it is said, they thought of the ray separated from
the sun ; here in the house of the moon.5

In this place, indeed, the rays of the sun, together of their own accord,
thought of the separated, i. e, disunited, removed, disconnected, or concealed
(ray) ; there, in the house of the moon.6

Gdtu has been explained.7

[Dawns made a move for man.8 This too is a Vedic quotation.]

Damsayah means works, (so called because) they finish them.

Thinking (to make)' the works (fruitful) for the peasant, (you let) the
waters (flow).9

This too is a Vedic quotation.

He became prosperous, distress does not approach him.10

He became prosperous, distress does not come near him. The
words amhatih, amhah, and amhuh\ are derived from (the root) Jmn
(to injure) by metathesis, after making its penultimate the initial part
(han > ahn > anh = amh).

O Brhaspati, thou dost destroy the derider.11

1 According to Durga, jastam means 5 i. 84. 15; AV. 20. 41. 3; SV. 1. 147;
' bound ', i. e. a falcon in this state cannot fly 2. 265.

up, but comes down and kills its prey, being 6 Cf. Roth, op. cit., p. 49.

applauded by people. This explanation seems 7 See 4. 21.

to be far-fetched and illogical, for a bound 8 iv. 51. 1.

falcon cannot kill its prey. 9 x. 138. 1. Cf. Roth, op. cit., p. 49.

2 x. 45. 1 ; VS. 12. 18. "> i. 94. 2.
» 1. 101. 1 ; SV. 1. 380. » i. 90. 5.
« See 2. 5.

4. 26] ANTA 69

O Brhaspati, when thou destroyest the derider.1 Ply means to deride.

Viyute means heaven and earth, (so called) from their remaining apart
from each other.

Alike, heaven and earth terminating at a distance.2 Alike, of equal
measure. Measure is (so called) from being measured. Duram has been
explained.3 Antah (end) is derived from (the root) at (to go).

The word rdhak 4 is a term (used to denote) the idea of separation.5
It is also used in the sense of prosperity.

Being prosperous, thou hast sacrificed; being prosperous, thou hast
toiled.6

In a state of prosperity, thou hast sacrificed ; in a state of prosperity,
thou hast exerted thyself.

The words asydh and asya have the acute accent when referring to a
primary, and grave when referring to a secondary, object. The more
emphatic meaning has the acute accent, the less, the grave.

For the obtainment of this, be near us, O goat-teamed one, gracious
and bounteous.7 [Be glorious, O goat-teamed one.]

For the obtainment of this, be near us.

Gracious, without being angry. Rarivdn ^bounteous) is a reduplicated
form of (the root) rd (to give). The seer addresses Pusan as goat-teamed.
Goat-teamed, goats are his coursers. Now the grave accent :

Let her husband, who has a long life, live for hundred autumns.8

May her husband, who has a long life, live for hundred autumns.
Autumn is (so called because) the herbs become ripe during this period,
or the rivers are in flood.

The word asya (his) is explained by the word asydh (her).
(Here ends the twenty-fifth section.)

Lightning is the middlemost brother of this sacrificer who is noble
and benevolent. His third brother is butter-backed. Here I saw the lord
of. the universe with seven sons.9

Lightning is the middlemost brother of this sacrificer, i.e. who is
worthy of being invoked ; who is noble, i. e. who is to be honoured ; who is
benevolent, benefactor. Bhrdtd (brother) is derived from (the root) bhr,
meaning to take : he takes a share (of patrimony), or he is to be brought

1 i. e. One who does not sacrifice and the the meaning of separation,
object of whose life is self-enjoyment. « VS. 8. 20.

2 iii. 54. 7. Cf. Roth, op. cit., p. 50. 7 i. 138.4.

8 See 3. 19. 8 x. 85. 39 ; AV. 14. 2. 2.

4 Cf. Roth, loc. cit. 9 i. 164. 1 ; AV. 9. 9. 1. Cf. Roth, op. cit.,

8 Durga quotes RV. iv. 40. 5 to illustrate p. 61.

70 FIVE SEASONS [4. 26

up. His third brother l is butter-backed, i. e. this Aghi. There I saw the
lord of the universe, i.e. the protector of everything, or supporter of
everything, or with seven sons ; i. e. with the seventh son,* or whose sons
have gone everywhere,3 Seven is an extended number. There are seven
rays of the sun, they say.

(Here ends the twenty-sixth section.)

Seven yoke the one-wheeled car. One horse having seven names draws
it. Three-navelled is the wheel, imperishable and irresistible, on which all
these worlds rest.4

Seven yoke the one- wheeled car, i. e. the car which moves on a single
wheel. Cakram (wheel) is derived from (the root) cak (to repel), or car
(to move), or kram (to go). One horse having seven names draws it, i. e. the
sun : seven rays draw up the juices for him, or the seven seers praise him.
The other word nama (name) is derived from the same (root, nam) also ;
(so called) from being drawn up. The second hemistich chiefly describes
the year: the three-navelled wheel, i.e. the year with its three seasons,
summer, rainy season, and winter. Year is (so called because) people live
together by them. Summer, juices are swallowed during this period.
Rainy season, during this time it rains. Winter, full of snow, Again,
himam 5 (snow) is derived from (the root) han (to injure), or from hi
(to hasten). Imperishable, having the characteristic of non-decay. Irre-
sistible, not dependent on anything else. The seer praises the year, on
which all created beings rest together, with all measures.
When the five-spoked wheel began to roll.6

This is with reference to the five seasons. There is the Brahmana
passage : There are five seasons in the year,7 taking the winter and the
dewy season together:

Six are said to have been inserted.8

This is with reference to the six seasons, which are inserted in the navel
as spokes. Again, sat (six) is derived from (the root) sah (to bear).

1 In a stanza addressed to Vayu, the order s This refers to the sun, i. e. whose rays go

of the three gods is as follows : (1) Vayu, everywhere. Durga.
(2) Adrtya, (3) Agni ; hence Agni is the third. i. 164. 2.

Durga. Cf. Durga's explanation, quoted by Roth,

7 Durga attributes to the legendarians the op cit.t p. 51.
saying : that the sun verily is the seventh i. 164. 13 ; AY. 9. 9. 11.

son. He also quotes a Brahmana passage Cf. AB. i. 1 ; SB. i. 8. 5. 1 ; i. 7. 2. 8.

which says that the sun is the seventh and i. 164. 12; AV. 9. 9. 12.

Indra is the eighth.

5. i] VARYAM 71

That twelve-spoked one does never decay.1
One wheel and twelve fellies.2

These are with reference to months. A month is (so called) from
measuring.3 Felly, it is well secured.

In it are placed together three hundred spokes, as it were,4 and sixty
moving one after another.2

There is the Brahmana passage : Verily, there are three hundred and
sixty days and nights in a year.5 This is taking the day and the night
together (i. e. as one).

There stood seven hundred and twenty.6

There is the Brahmana passage : Verily, there are seven hundred and
twenty days and nights in a year.7 This is taking the day and the night
separately (i. e. as two).

(Here ends the twenty-seventh section).

CHAPTER V

HE found the cloud in the course of the rivers.8
Sasnim means a cloud, (so called because) it is washed.9
O men ! invoke the best carrier of invocations, the hymn, who is the
messenger.10

O men, invoke the messenger, i. e. the hymn, who is the best carrier
of invocations. Nard means men : they repeatedly move (Vnrtyanti) in
actions.11 Dutah (messenger) is derived from (the root) ju (to be quick), or
from dru (to run), or from the causal of vr (to keep back).

[Thou art the messenger of gods and mortals.12 This too is a Vedic
quotation.]

Vdvasdnak is a participle (formed) from (the root) w& (to desire), or
from vds (to roar).

» i. 164^ 11 ; AV. 9. 9. 13. 5 ; AA. iii. 2. 1.

* i. 164. 48 ; AV. 10. 8. 4. 8 x. 139. 6.

3 i. e. The year is measured, as it were, by 9 Cf. Roth, op. cit., p. 52. Surrounded on
months. Durga. all sides by water-vapours, or flowing on all

4 According to Durga, the second na in the sides. The course, i. e. the atmosphere,
passage has the sense of aggregation. Durga .

5 Cf. GB. i. 5. 5 ; AB. ii. 17 ; ,$B. i. 3. 5.9 ; 10 viii. 26. 16. 4.

xii. 3. 2. 3. " Nrtyanti gatrani puna* prakiipanti. Durga.

6 i. 164. 11 ; AV. 9. 9. 18. » x. 4. 2.

7 AB. ii. 17 ; &B. xii. 8. 2. 4 ; cf. GB. i. 5.

72 VARYAM [5. i

Desiring the seven shining sisters.1 This, too, is a Vedic quotation.

Vdryam (boon) is derived from (the root) vr (to choose). Or else (it is
so called because) it is the best.

We choose that boon, the best protection.2

We choose that boon, which is the best (protection), i. e. it is to be
protected, or you are its protectors, or it belongs to you.

The word andhas is a synonym of food,3 (so called because) it is to
be sought.

With drinking vessels pour down the exhilarating food.4

Pour down the exhilarating food5 with drinking vessels. Amatrwni
means a vessel, (so called because) the householders eat from it. The
householders (are so called because) they are innumerable.6 A drinking
vessel (is so called because) people drink from it. Darkness is called
andhas also, because no attention can be fixed in it or because nothing
is visible. People also use the expression andham tamas, i.e. 'blinding
darkness'. This other (meaning of) andhas (blind) is derived from the
same root also.

He who has eyes sees, but the blind man cannot know.7 This, too, is
a Vedic quotation.

(Here ends the first section.)

Attached to each other, having many streams, rich in water.8

Devoted to each other, or without abandoning each other, having many
streams and rich in water.9

Vanusyati means to slay,. its grammatical form is not known.

May we slay those who seek to injure us.10

This too is a Vedic quotation.

May we, in battle, conquer the perverse, and him who seeks to injure
the long-spread (sacrifice).11

May we, in battle, conquer the perverse, i. e. the pernicious, the sinful
person, who desires to spoil our long-spread sacrifice. Pdpah (sinful
person) is (so called because) he drinks what is not to be drunk, or having

1 *• 6. 5. ' i. 164. 16 ; AV. 9. 9. 15.

2 viii. 25. 13. s vi< 70. 2 ; cf. Roth, op. cit., p. 52.

8 Evam atra dana-sambandhad andhah tabdo * i. e. Heaven and earth, who cause much

'nnarthaupapadyate. Durga. rain to fall, or who support the manifold

4 »• 1*. I- a i- e. Soma. Durga. creation, and who are rich in clarified butter.

« According to Durga, the word a-rod de- Durga*

notes something which cannot be measured, 10 i. 132. 1 ; viii. 40. 7.

i. e. countle s. Householders are therefore n i. e. A person addicted to the gratification

called a-rna for the same reason. of sensual pleasures. Durga.

5. 3] VANUSYATI 73

committed sin, he falls lower and lower ; 5 or the word may be (formed)
from the intensive of the root pat (to fall).

Tarusyati has the same meaning also.

Accompanied by Indra, may we slay Vrtra.2

This too is a Vedic quotation.

Bhatidaua, (applause) is derived from (the root) bftand? meaning to
praise.

The widely-loved bard praises him with many names.4

This too is a Vedic quotation.

He utters forth praises which are rich in offspring.5

This also (is a Vedic quotation).

Go quickly, O wanton, with some one other than me.6

Go at once, 0 wanton, with some person different from me. Speaking
in this manner, thou hurtest me as it were. Ahand1 (a wanton) is (so
called from) her lascivious speech. Ahanah (i. e. the vocative) is derived
from the same.

Nadah* means a seer; it is derived from (the root) nod, meaning to
praise.

The love of the self -controlled seer has come to me.9

The love of the self -con trolled seer, i. e. of one who is celibate and who
has controlled himself with regard to procreation, has come to me. It is
said that with these words a seer's daughter wailed.10
(Here ends the second section.)

Soma, whose (greatness) neither heaven, nor earth, nor waters, nor
atmosphere, nor mountains (fathomed), has flowed.11

According to some, aksah is formed from (the root) as (to go).

When the C9wherd dwells with kine in a watery place, soma flows from
the milked cows.12

The fox stalked the approaching lion.i:j

1 He falls very low in hell. Durga. 9 i. 179. 4 ; cf. Brh. D. i. 53.

2 vii. 48. 2 ; KS. 23. 11. 10 Durga identifies the seer's daughter with
8 Cf. Roth, op. cit., p. 53. Lopamudra, wife of Agastya. Being love-
« iii. 3. 4 ; Durga paraphrases kavi (bard) sick, she addressed this strophe to her celibate

by kranta-darfana (of comprehensive vision). husband. The story is related at greater
B ix. 86. 41. length in Brh. D. iv. 57-60 ; Professor Mac-
's x. 10. 8 ; AV. 18. 1. 9. This is a part of donell's edition, vol. ii, pp. 140-2 ; cf. Sieg,

a dialogue between Yama and YamI ; cf. op. cit., pp. 120-6 ; Roth, toe. cit.

Roth, tor.. cit. » x. 89. 6.

7 Durga quotes a Brahmana passage in sup- " ix. 107. 9 ; SV. 2. 348.

port of the meaning attributed by him to the " x. 28. 4. The quotation is irrelevant,

word ahanah. 8 Cf. Roth, loc. cit. and is omitted by Durga.

74 HASAMANE [5. 3

Some think that (the word aksdh) means to dwell in the former, and
to flow in the latter quotation.1 When the cowherd dwells with kine in
a watery place, then soma flows from the milked kine. ' In all quotations
(the word aksdh) means to dwell/ says Sakapuni.

The word svdtram l is a synonym of quick : it is of swift motion.

He, the winged one, Agni, who has all created beings as his property,
made quickly whatever moves, the immovable and the movable.8

And he, the winged one, Agni, who has all created beings as his
property, made in a moment all that moves, the stationary and the noa-
stationary.3

Utih (protection) is derived from (the root) av (to protect).

To thee (we turn round) for protection, as to a chariot.4

This too is a Vedic quotation.

We shall explain hdsamdne later.5

Vamraka has approached Indra with a soma draught.6

i.e. With drinks, or with beautiful hymns, [or with rousing pane-
gyrics].

He found it glowing like a fully-manifest dream.7

* Dream1 refers to the atmospheric light (i.e. lightning) which is
visible occasionally only ; he found it flashing like that (lightning).

Twofold existence, and the source of happiness on account of food.8

Double existence, i.e. in the middle and the highest sphere. Source
of happiness, source of comfort.

As hunters seek game.9

As hunters seek game, so panegyrics seek thee.
(Here ends the third section.)

Vardhah means a cloud: it brings (Vhr) the best means of livelihood.

There is a Brahmana passage: Thou hast brought the best means of

livelihood.10

From afar he pierced the cloud by hurling his thunderbolt.11

This too is a Vedic quotation. This other (meaning of) vardhah (boar)

1 Cf. Roth, op. tit., p. 54. 8 iii. 17. 5.

2 z. 88. 4. 9 viii. 2. 6. Durga explains praitah as

3 Durga takes it to mean that Agni con- panegyrics addressed to thee, and vrah as
sumes all the movable and immovable things greedy persons ; cf. Roth, toe. tit.

at the time of final dissolution. 10 MSS. of the longer recension place the

* viii. 68. 1 ; SV. 1. 354 ; 2. 1121. quotation between « roots also ' and « he tears

5 See 9. 39. up', in 1.9.

6 x. 99. 12. Cf. Roth, Joe. cit. " i. 61. 7 ; AV. 20. 35. 7.
T x. 79. 3 ; cf. Roth, op. cit., p. 55.

5. 5] VARAHA 75

is derived from the same root also : he tears up the roots, or he tears up all
the good roots.

Indra (slew) the ravening boar.1

This too is a Vedic quotation. The Angirases are called vardhds also:
The Lord of prayer, with the powerful Angirases.2

Moreover, these groups of atmospheric gods 3 are called vardhavah also :

Seeing the groups of atmospheric gods, of golden chariot-wheels, of
iron tusks, running.4

Svasardni5 means days: they move of their own accord. Or else,
svar means the sun, he causes them to move.

As rays to the days.6 This too is a Vedic quotation.

£aryah means fingers: [they create works]. £aryah means arrows:
they are made of Saccharum earn (&ara). £ara (arrow) is derived from
(the root) «r (to rend).

As with arrows one (pierces), supporting (a bow) with two arms.7

This too is a Vedic quotation.

Arkah means a god, (so called) because they worship him. Arkah

means a stanza, (so called) because it is by means of a stanza that they

worship (gods). Arkam means food: it causes created beings to shine.

Arkah means a tree (Calotropis gigantea) : it is compressed with bitterness.8

(Here ends the fourth section.)

Chanters chant thy praises, singers sing the song. Brahmanas raised
thee up like a pole, O god of a hundred powers.9

Chanters chant thy praises. Singers sipg forth the song of thy praise.
The Brahmanas raised thee up like a pole, O god of a hundred powers !
A pole (vamsa) 10 is (so called because) it grows in a forest (vana-6aya),
or is so called from being divided into different parts.

Paw 10 means the rim of a wheel, (so called) because it brushes away
the earth.

Lo! with the rim of their chariots they rend the mountain with
their might.11

The Maruts destroyed him with the edge of their sword.12

These two are Vedic quotations.

1 viii. 66. 10. T ix. 110. 5 ; SV. 2. 857.

3 x. 67. 7 ; AV. 20. 91. 7. 8 It is bitter through and through. Durga.
From the plural number of the word 9 i. 10. 1 ; SV. i. 842 ; 2. 694.

group, Durga concludes that this refers to the ° Cf. Roth, op. cit., p. 57.

Maruts. " v. 52. 9.

4 i. 88. 5; cf. Roth, op. cit., p. 56. '* Cf. Durga's remarks quoted by Roth, loc.
8 Cf. Roth, loc. cit. cit.

• i. 8. 8.

76 SINAM [5. 5

Valcsas (breast) has, been explained.1

Dhanvan means atmosphere : waters flow from it.

It shines brightly from across the atmosphere.2

This too is a Vedic quotation.

Swam means food : it binds created beings together.3

With which you bring food to friends.4

This too is a Vedic quotation.

Ittha is explained by the word amutha.5

Saca means ' together '.

Being together with the Vasus.0

i. e. Being with the Vasus.

Cid is an enclitic particle; it has already been explained.7 Further,
if accented, it is a synonym of animal in the following passage : Thou art
animal, thou art mind.8

All the enjoyments are stored in thee, or thou stimulatest knowledge.

The letter a is a preposition ; it has already been explained.0 Further,
it is used in the sense of ' on '.

Waters in the cloud.10

Waters in the cloud, i. e. waters on the cloud. [Waters in the cloud,
i. e. waters resting on the cloud.]

Dyumnam is derived from (the root) dyut (to shine), and means glory
or food.

Bestow upon us glory and treasure.11

Bestow upon us glory and treasure.

(Here ends the fifth section.)

Pavitram is derived from (the root) pu (to purify). A stanza is called
pavitra (pure) :

The stanza with which the gods always purify themselves.12
' This too is a Vedic quotation. Rays are called pavitram :
Purified by rays [pressed by men with stones].13

1 See 4. 16. » See 3. 16.

8 x. 187. 2 ; AV. vi. 34. 8. « Frag, of ii. 81. 1.

8 Community of meals was a characteristic 7 See 1. 4.
feature of the Aryan household in ancient 8 VS. 4. 19 ; 12. 63.
times, and even now implies kinship, or com- y See 1. 4.
munity of caste in India. In Hindu Law 10 Frag, of v. 48. 1.
relationship with a deceased person is deter- u vii. 25. 3.
mined by one's right to offer the funeral 12 SV. 2. 652. Cf. Roth, loc. tit.
cakes of food ; cf. Durga, quoted by Roth, op. 1S Frag, of VS. 7. 1 ; read together with

cit., p. 58. what follows within square brackets, it is

4 iii. 62. 1. ix. 86. 84.

5. 8] VISNU 77

This too is a Vedic quotation. Water is called pavitram. Having
a hundred waters (i. e. streams), rejoicing with food.1

i. e. Having much water. Fire is called pavitram. Air is called
pavitram. Soma is called pavitram. The sun is called pavitram. Indra
is called pavitram.

Agni is pure, may he purify me. Vayu, Soma, the Sun, Indra, are
pure, may they purify me.2

This too is a Vedic quotation.

Todah is derived from (the root) tud (to push).
(Here ends the sixth section.)

I, the liberal giver, call upon thee, O Agni, in many ways. I am
indeed the master (of thy panegyrics). As in the cavity of some great
well.3

I, who am a liberal giver, invoke thee alone.' Arih means an unfriendly
person ; it is derived from (the root) r (to injure). The master is called
arih also, from the same root. Having seen that oblations offered to other
deities are sacrificed in fire, the seer declared, ' as in the cavity of some
great well ' ; i. e. as in the opening of some great chasm.4

Having a good gait, i. e. one whose manner of walking is good.

Sacrificed to from all sides, the butter-backed having a good gait.5

This too is a Vedic quotation.

£ipivista and Visnu are two synonyms of Visnu.6 'The former has
a contemptuous meaning ', says Aupamanyava.

(Here ends the seventh section.)

What was blameable in thee, O Visnu I that thou didst declare, ' I am
Do not hide this shape from us, for, in battle, thou wert of
a different form.7

O Visnu, what is there obscure about thyself, i. e. not worthy of being
known, that thou sayest to us,8 ' I am denuded like a phallus ', i. e. whose

1 vii. 47. 8. injure) and means ' an opening '. The

* The quotation is untraced. uterus is also called toda.

» i. 150. 1 ; SV. 1. 97. • v. 87. 1.

4 Durga amplifies Yaska's explanation as ' Muir attributes the sentence to Aupa-

follows : I invoke thee alone because I am manyava. There is no evidence, however, to

master, i. e. competent to praise thee well, support this view. Durga does not put it in

and am capable of offering many oblations. the mouth of Aupamanyava ; cf. Sanskrit

Another reason for invoking Agni alone is his Texts, vol. iv, p. 605.

inexhaustible power of consumption, which 7 vii. 100. 6.

is compared with that of some deep well or 8 Muir reads the negative particle na in-
great chasm. Sarane is derived from sr (to stead of nah, ' to us '. This is evidently a

78 6lPIVI§TA [5. 8

rays are not displayed?1 Or else,. it may be that (the word is used as)
a synonym of praise : O Visnu, what is this well-known (shape) of thine,
i. e. worthy of being fully known, that thou sayest to us, * I am enveloped
with rays (sipi-vista)',2 i.e. whose rays are displayed? Rays are here
called sipayah? i.e. he is enveloped by them. Do not hide this shape from
us. The word varpas is a synonym of form, (so called) because it covers
things. For in the battle, i. e. in the combat, thou wert of a different form ; *
i.e. whose rays are gathered together. The following stanza explains it
much more.

(Here ends ike eighth section.)

I, a master of hymns, and knowing the sacred customs, to-day praise
that name of thine, fiipivista. I, who am weak, glorify thee, who art mighty,
and dweilest beyond this world.6

I, a master of hymns, to-day will sing forth that name of thine, ftipivista.
I am master, i. e. lord, of hymns. Or else it is thou who art a master, I, who
am weak, praise thee who art mighty. The word tavasa is a synonym of
mighty : he is risen high. Who dweilest beyond, i. e. very far from this
world.

Glowing with heat, i. e. one whose glow has reached us.

May we two together serve the god of glowing heat.6

Let us both attend upon the god, whose glow 7 has reached us.

Agile, i. e. one whose speed is great.

The agile has shortened the life of the demon.8

He caused the life of the demon to be shortened.
(Here ends tfie ninth section.)

From two sticks, men with fingers have produced fire by the motion of
their hands ; a fire, glorious, seen at a distance, lord of the house and active.9

mistake, for Roth's edition, which Muir seems posed'; cf. Muir, op. cit,, vol. iv, pp. 88,

to have used, has the right reading noA. This 504-6.

reading is also supported by the evidence of s &ipi means -animal' also, cf. TS. ii. 5. 5.

the MSS. of both recensions and Durga. Cf. 2 : yajno vat vimah patavah (ipih.

Sanskrit Texts, vol. iv, p. 88.

1 i.e. The rising sun at daybreak, when
its rays are not displayed. Durga.

* Sipivitta is a name of Visnu ; this is also
shown by the following passage : TS. ii. 5. 5.
2: Vitnave Sipivittaya. It means 'a bald
person ', and according to TS. ii. 2. 12. 5, ' a
diseased person whose private parts are ex-

Cf. Roth, op. c&, p. 69.
vii. 100. 5.
vi. 65. 1.

Whose glow, or whose anger, has reached
Durga.
iii. 49. 2.
vii. 1. 1 ; SV. 1. 72 ; 2. 728.

5.ii] ADHRIGU 79

Dfdhitayah l mean fingers : they are employed in (the performance of)
actions. - Fire-sticks are (so called because) fire rests in them, or because
fire is produced from them by attrition. By the motion of their hands, by
the circular movement of their hands. They produced fire, glorious, visible
at a distance, the lord of the house, and swift.

(Here ends the tenth section.)

At one single draught Indra drank thirty lakes full of soma.2
At one draught alone Indra drank them together, i. e. along with one
another ; this is the meaning. (Lakes) full of soma, i. e. dear to his heart,
or full to the brim, or consecrated to Indra. Or else Indra is a lover of
soma, or he drinks till his desire, his appetite, is completely satisfied.3 With
reference to this, the interpretation of the ritualists is the following : There
are thirty libation- vessels consecrated to one deity at the meridional pressing
of the soma-juice. These (libation-vessels) they drink at a single draught.
They are here called lakes. ' There are thirty days and nights in the second,
and thirty in the first half of a month/ say the etymologists. Then the
rays drink those same lunar waters which fall on certain days in the second
fortnight.4 There is also a Vedic quotation :

The imperishable one whom the imperishable drink.6
They fill him again in the first fortnight. There is also a Vedic quota-
tion:

As the gods cause the moon to grow.0

Adhriguh (lit. irresistible) means a stanza, (so called) from being at the
head of a cow (i. e. = adhi-guh). Or else it is intended to refer to an injunc-
tion, for there is a repetition of words : Toil, O irresistible one, toil well,
toil, O irresistible one.7 Fire also is called irresistible.

(The drops) flow for thee, O irresistible and mighty one.8
i. e. One whose motion is unrestrained and who is active. Indra is
called irresistible also :

(I send) a gift to the irresistible Indra.9
This too is a Vedic quotation.

1 Cf. Roth, op. cit.t p. 60. xnana passage, ' That Aditya is verily Indra ',

2 viii. 66. 4. and gets over the difficulty by identifying the

3 Kane ind. is used to denote complete one with the other,
satisfaction, see Pa. i. 4. 66 ; ef. Both, loc. cit. 6 VS. 5. 7 ; cf. AV. 7. 81. 6.

4 Durga remarks that the stanza is ad- ' VS. 5. 7 ; cf. Roth, loc. cit.
dressed to Indra; the explanation of the ety- 7 AB. ii. 7.

mologists presupposes it to be addressed to * iii. 21. 4.

Aditya,and it is therefore irrelevant. He meets 9 i. 61. 1 ; AV. 20. 35. 1.

this self-raised objection by citing a Brah-

80 ?JISI [5. u

Angusah means a hymn : it is to be chanted aloud.

With this hymn we possess Indra.1
With this hymn we have Indra with us.

(Here ends the eleventh section.)

With infused energy, rushing to the attack, shaker, impetuous, great
hero and foaming, soma surpasses all plants and trees. All the counter-
measures did not deceive Indra.2

One whose anger is roused, and who rushes to attack, [i. e. who is quick
to attack, or who attacks while moving,] i.e. soma, or Indra. Dhunih
(shaker) is derived from (the root) dhu (to shake). The word simi is
a synonym of action, or it may be derived from (the root) «am (to exert
oneself), or from vak (to be able). The foaming soma : that which remains
as residue after soma is strained is called ijisam, i. e. something which is
thrown away, hence soma is called r/m, i. e. containing the residue. Further,
this is used as an epithet of Indra also : rjisi, the wielder of thunderbolt.3
That portion (i. e. the residue) and the grains belong to his (i. e. Indra's)
steeds.4 Grains are (so called because) they are parched in a kiln, or dried
on a board.

Let thy steeds devour grain and sniff at the residue.5

This too is a Vedic quotation. (Babdhdm) 6 is formed by reduplicating
the first syllable and removing the penultimate of (the root) bhas, which
means to devour. Soma surpasses all plants and trees. All the counter-
measures do not deceive Indra ; i. e. the counter-measures which they adopt
against him are of no avail before Indra : they perish before they reach
him, i. e. without reaching him at all. Some are of opinion that the stanza
is primarily addressed to Indra, while the reference to soma is of secondary
character. Others hold that it is primarily addressed to both.

$masa,7 i. e. something which runs quickly, or runs in the body.
The ridge has held back the water.8
The ridge has held back the water.

(Here ends the tivelfth section.)

1 i. 105. 19. 7 Yaska does not attribute any definite

2 x. 89. 5 ; cf. Roth, op. cit., p. 62n meaning to the word. Durga translates it as

3 v. 40. 4 ; AV. 20. 12. 7. « a river ' or ' a vein '. The word occurs in

4 This is the reason why Indra is called the RV. once only. It is probably connected
rjijt, i. e. one whose steeds feed on the resi- with aiman and means ' an elevated edge ', or
due of soma (rji$am). ' bank ' ; cf. Roth, op. cit., p. 63.

8 Cp. Roth," op. cit., p. 68. 8 x. 105. 1 ; SV. 1. 228.

• Durga refers to the sutra Pa. vi. 4. 100.

5. J5] VAJAPASTYAM 81

Urva&i l is (the name of) a naiad, (so called because) she pervades wide
regions (urn + A/as ' to pervade '), or she pervades by means of thighs 2
(uru + \/«« 'to pervade'), or her desire is great (urn+ */va& 'to desire ').
Apeardh (a naiad) is one who moves on water. Or else the word apsas is
a synonym of beauty ; it is derived from the negative of (ftie root) paa (to
devour) : it is not to be devoured, but to be gazed at, or to be made perva-
sive.3 ' It is for clear perception,' says Sakapuni. In ' Whatever forbidden
food ',4 (apsas signifies) something which is not to be eaten. In ' Pervading
indeed ',5 (the word signifies) pervasive. (Apsarah) is (therefore) one who
possesses that (apsas), i. e. a beautiful person : the beauty is either acquired
by her or given to her.6 On seeing her, the seminal fluid of Mitra and
Varuna fell down.7 It is to this that the following stanza refers.
(Here ends the thirteenth section.)

O Vasistha, thou art a son of Mitra and Varuna. O Brahman, thou
wert born from the mind of Urvai^i. (Thou art) the drop that fell in divine
fervour. All the gods received thee in the atmosphere. 8

O Vasistha, thou art certainly the son of Mitra and Varuna. 0 Brahman,
thou wert born from the mind of Urvas'I. (Thou art) the drop that fellindivine
fervour. Drop/1 it is well nourished, it is to be absorbed. All the gods sup-
ported thee in the atmosphere.10 Puskaram means atmosphere : it nourishes
(posati) created beings. Water is called puskuram, because it is a means of
worship ('puja-karam), or to be worshipped (VpHj). This other (meaning
of) puslcaram (lotus) is derived from the same root also : it is a means of
decorating the body (vapus-karam). Pusyam (flower) is derived from (the
root) pus (to blossom).

Vayunam is derived from (the root) vi (to string) : it signifies desire or
intelligence.

(Here ends the fourteenth section.)

He here spread the unintelligible darkness ; he made it intelligible with
the sun.11

1 Cf. Roth, op. cit., p. 63. passage from ' In whatever . . . given to her '.

2 i.e. In sexual intercourse. Durga. He was probably misled by the assumption

3 This is the second derivation of the word that the passage contains Yaska's remarks,
apsas, i.e. it is derived from the root op, 'to He does not seem to realize that Yaska here
pervade*. cites two short quotations from the VS. in

4 VS. 20. 17. The passage is cited by Yaska support of the two etymologies of apsas given
to support his first derivation of apsas from by him.

the negative of psd. 7 Cf. Brh. D. v. 155.

5 VS. 14. 4. The passage is quoted by Yaska » vii. 38. 11.

to support his second derivation of apsas from 9 Cf. Durga quoted by Both, op. «7., p. 64.
dp, i.e. to show that apsas means pervasive. 10 Cf. Brh. D. v. 155.

6 Roth suspects the genuineness of the n vi. 21. 3.

82 HARAYANA [5. 15

He spread unknowable darkness ; he made it knowable with the sun.

Vdjapastyam means soma.

May we obtain the soma.1 This too is a Vedic quotation.

Vdjagandhyam2 (has the same meaning) with gandhya as the second
member of the compound.

May we eat the soma.3 This too is a Vedic quotation.

Gadhyam is derived from (the root) grah (to seize).

Like food which is to be seized, they desire to unite themselves with the
straightforward.4

This too is a Vedic quotation.

The verb gadk means to mix. Mixed on all sides, mixed all around.6
This too is a Vedic quotation.

Kaura-yaiw means one whose car is made, whose wisdom is ripe,
whose chariot is made.6 Thia too is a Vedic quotation.

Taura-ydna means one whose car is very quick.

Approach our sacrifice with the Maruts, thy friends of equal power,
O Indra whose car is swift.7

This too is a Vedic quotation.

Ahra-ydna means one whose car does not bring shame on him.

Make it presently, 0 (Agni) whose car does not bring shame.8

This too is a Vedic quotation.

Hara-ydiia means one whose car is moving constantly.

(We found) silver on him whose car moves constantly.0 This too is
a Vedic quotation.

Who, steady in every action, belongs to all.10
i. e. Pervading all hymns.

Vraiidl is derived from (the root) vraiid, meaning to become soft.
(Here ends the fifteenth section.)

When thou uprootest forests, roaring at the head of wind, and the
draught which makes them soft.11

When thou causest the forests to fall with thy deadly weapon, or
roaring at the head of the howling wind, and the draught, i. e. the sun who
is the drying agent.

The hard became soft.12

1 ix. 98. 12 ; SV. 2. 1030. Durga derives 7 Cf. Roth, Hid.

&jap<utyatn from vGja and \/pat (to fall). 8 iv. 4. 14.

Cf. Both, op. c«., pp. 64-5. J viii. 25. 23.

ix. 98. 12 ; SV. 2. 1030. 10 i. 101. 4.

iv. 16. 11. » i. 54. 5.

i. 126. 6. " Fragment of ii. 24. 8.
viii. 23. 11. Cf. Roth, op. cit., p. 65.

5. 1 9] NICUMPUNA 83

This too is a Vedic quotation. The verbs ml and vril, meaning to be
hard, are joined together with the former.

Nissapi means a libidinous person, i. e. devoid of virility. Paeas
(virility) is derived from (the root) sap, meaning to touch.

O, do not hand us over to others, as a libidinous person his wealth.1

Just as the libidinous man wastes his wealth on others, so do not ye
hand us over to others.

Turndtam means water, (so called) because it flows quickly.

Like water on a mountain.2

This too is a Vedic quotation.

Ksumpam means a mushroom, (so called because) it is easily shaken.
(Here ends the sixteenth section.)

When, with his foot, will he trample the infidel man like a mushroom 1
When indeed will Indra hear our prayers ? 3

When, with his foot, will he trample the unworshipping man like a
mushroom 1 When indeed will he listen to our hymns ? The word anga is
a synonym of quick : it is gone as soon as it is calculated.4

Nicumpuna means soma, the exhilarating food, i. e. it exhilarates (when
mixed) with water.

(Here ends tlie seventeenth section.)

These pressed soma juices accompanied by their consorts flow lovingly
to be partaken. Soma spreads to waters.5

These pressed soma juices accompanied by their consorts, i. e. waters,
flow lovingly to be partaken, i. e. to be drunk. Soma goes to waters.
Ocean is called nwumpuna also : it is filled with water. The last
sacrificial ablution is called nicumpuna also : *on this occasion, they recite
in a low tone, or they put the sacrificial utensils down.6

O last sacrificial ablution.7

This too is a Vedic quotation. Nicumpuna occurs as nicunkujia also.

Padih means a goer, (so called) because he goes.

(Here ends the eighteenth section.)

He who catches hold of thee, 0 morning guest coming with wealth, like
a bird with a net, shall be rich in kine, gold, and horses ; great is the life
which Indra will bestow upon him.8

1 i. 104. 5. 6 viii. 93. 22.

2 viii. 32. 4. » i. 84. 8. • i.e. For the purpose of cleansing. Durga.
4 The sentence is omitted by Durga. The 7 VS. 3. 48 ; 8. 27 : 20. 18. Cf. Roth, op. tit.,

word artgra is here by Yiska derived from p. 07.

'to calculate', and -/owe, ' to go1. 8 i. 125. 2.

F2

84 V$KA [5. 19

He who catches hold of thee, O guest who goest at daybreak, coming
with food, as a boy catches a bird in a net, becomes rich in kine, gold, and
horses ; great indeed is the life which Indra bestows upon him. A net is
(so called) from being let loose on the ground, or from lying on the ground,
or from being spread on the ground.

Pdduh l (foot) is derived from (the root) pad (to walk).

That bright foot of his manifests light, conceals water, and is never
relinquished.2

The sun manifests light and conceals water. The word busam is a
synonym of water. It is derived from (the root) bru, meaning to sound, or
from bhrams (to fall). Whatever water he causes to fall by raining, the
same he draws back again by means of his rays.

(Here ends tfte nineteenth section.)

VrJcah 3 means the moon, (so called) because her light is disclosed, or
because her light is not sufficient, or because her light is strong (compared

with stars).

(Here ends tlte twentieth section.)

The red moon, maker of the month, indeed, saw (the stars) going along
the route. Having observed she rises up like a carpenter with a bent back :
be witness of this, 0 heaven and earth.4

The red, i. e. bright. Maker of the month, i. e. the moon is the maker of
months and fortnights.5 The moon indeed saw the multitude of stars
going along the heavenly route. And having observed every star with
which she will come in conjunction, she rises up like a carpenter suffering
from a bent back ; be witness of this, O heaven and earth. The sun is
called vrka also, because he dispels (darkness).

The constant one invoked you, O Asvins, when you released her from
the mouth of the wolf.6

There is a legend that dawn was seized by the sun. She called upon
the AsVins, who released her. A dog is called vrka also, on account of
biting.

The wolf, the killer of sheep, is indeed his warder.7

i.e. Killer of young sheep. A young sheep is (so called because) it is

1 Cf. Roth, op. cit., p. 67. not solar. In order to bring it into harmony

2 x. 27. 24. with the solar calendar, an extra month of

3 Cf. Roth, op. cit., p. 68. about thirty days is added every fourth year.
« i. 105. 18 ; cf. Brh. D. 2. 112. • i. 117. 16.

5 The Indian calendar, according to which 7 viii. 66. 8 ; AV. 20. 97. 2 ; SV. 2. 1042.

daily business is transacted, is lunar and

5. 22] KRTTI 85

covered with wool, ffrtid (wool) again, is derived from (the root) vr (to
cover), or from urnu (to cover oneself). A she-jackal is called vrkl also.

The father made Rjrasva, who made a gift of a hundred rams to the
she-wolf, blind.1

This too is a Vedic quotation.

Josavdkam 2 is a synonym of unknown, i. e. what is to be made
known.3

(Here, ends the tiventy-first section.)

0 Indra and Agni, promoters of sacrifice, the gods to whom fat
oblations are offered ! you partake of (the food of that man) who praises
you when the soma-juices are pressed, but not of his who speaks what is
unknown (to him).4

O Indra and Agni, you partake of the food of that man who praises you
two when the soma juices are pressed. But the two gods, to whom fat
oblations are offered, do not partake of the food of that man who speaks
what is unknown to him, i. e. who is a mere reciter.5

Krttih 6 is derived from the root krt (to cut) : it signifies fame or food.

Great like fame is thy protection, O Indra.7

O Indra, thy protection in the atmosphere is very great indeed, like
fame. This other (meaning of) krttih (garment) 8 is derived from the same
root also: it is made of cotton threads. Or else it is used for the sake of
comparison.9

Clad in skin, trident in hand, and with bow outstretched.10

[Wander about wearing the skin garment, and come to us bearing the
trident.11]

This too is a Vedic quotation.

&va-ghnl 12 means a gambler : he destroys (hanti) himself (svam). One-
self is (so called because) it is dependent.

As a gambler picks up the die marked with four dots in play.13

1 i. 116. 16. ° ' Hide, skin ', &c. Grassmann, op. cit.,

2 ' Magniloquence, or challenging speech ', p. 347.

cf. Roth, op. cit., p. 68 ; ' agreeable 7 viii. 90. f> ; SV. 2. 762.

speech ', Grassmann, Worttrluch cum Rg-ceda, * According to Durga, the other meaning

p . 500. of the word is ' a girl ', so called because she is

3 i.e. On account of being not understood. wrapped in cotton clothes.

Durga. 9 This is explained by Durga as giving the

4 vi. 59. 4. third meaning of theT^brd, i. e. ' a skin ', from

5 i.e. One who recites-stanzas on the bank of the analogy of a cotton garment,
some river and does not perform any practical J0 KS. 9. 7 ; cf. VS. 3. 61.
work. Durga. He quotes a Brahmana pas- » VS. 16. 61.

sage : Because among the gods Indra and 12 Cf. Grassmann, op. ctY., p. 1432.
Agni have the major share, &c. " x. 43. 5 ; AV. 20. 17. 5.

86 URUSYATI [5. 2*

As a gambler picks up the die marked with four dots in play. Kitava,
is an onomatopoetic word = kim -f tava, i. e. what have you got ? l Or else
it is a benedictory exclamation, ' good luck '. 2

The word s«mam3 is an unaccented pronoun and has the sense of
comprehensive.

(Here ends the tiventy-second section.)

Let the weapon of our numerous evil-minded vindictive foes not smite
us as a wave does a boat.4

Let the weapon of all our evil-minded, i. e. whose minds are sinful, and
always vindictive enemies not smite us as a wave does a boat. Urmi
(wave) is derived from (the root) urnu (to cover). A boat (nau) is (so
called because) it is to be pulled through (\/m), or the word may be
derived from (the root) nam (to bend). With reference to this, how can
a noun be an enclitic ? 5 (It is a noun) for the reason that it is inflected.6

Lo ! give us wealth on all occasions.7

In (the above quotation) the word occurs in the locative case. The
verb ai&tti means to give.

Protecting from all attacks.8

In (the above quotation) it occurs in the ablative case. The verb
urusyati means to protect. It occurs in the nominative plural also :

Let all others be destroyed.9

(Here ends the twenty-third section.)

O Men, the consumer of waters, who is also the bountiful, fills you
with oblation : the father, the observer of the deed.10

He causes the waters to be consumed with oblations. The words
piparti and po.puri mean either to Ifill, or to please. The father, whr
observes the deed, the action,11 i. e. the sun.

1 i. e. His friends the other gamblers ask a noun is shown by the fact that it is inflected
him questions like the following : did you and three quotations illustrating its inflexion
win ? how much did you win ? or, what in the nominative, ablative, and locative are
have you got to stake ? &c. Durga ; cf. Roth, cited. Towards the end of the twenty-second
op. cit., p. 68. section Yaska says that samam is a pronoun ;

2 i.e. His friends wish him good luck, as he he here uses the word ndma in the same
begins to play. sense. Cf. Professor Macdonell, Vedic Grammar

3 Cf. Grassmann, op. ctV., p. 1478. for Students, p. 495.
« viii. 75. 9. ' viii. 21. 8.

6 The particles alone are accentless ; as H v. 24. 8.

nouns afways have an accent, it cannot be 9 viii. 39. 1-10.

a noun. This is the objection. Durga. 10 i. 46. 4. Cf. Brh.D. 8. 11. 2.

6 Yftska's rejoinder to the objection is, that u Cf. Roth, op. cit., p. 69. According to Durga,

it is accentless is quite obvious, and that it is the two words jara and papwri are in contrast

5. 26] P$THAK 87

The word samba l is a synonym of thunderbolt ; it is derived from (the
root) sam (to kill), or from the causal of sad (to knock off).

The thunderbolt that is terrible ; with that, O widely-invoked one.2

This too is a Vedic quotation.

Kepayah 3 = Jcapuyak, i. e. having a stinking smell. The word Jca-
puyam is (so called because) it is difficult to be purified, (even) when one
tries to expiate a vile deed.

(Here ends the twenty-fourth section.)

The first invokers of gods went forth their several ways, their glorious
deeds are hard to surpass. Many, who were not able to ascend the ship of
sacrifice, remained in this very world, stinking.4

They went forth severally. Prthak (severally) is derived from (the
root) prath (to spread). First invokers of gods : i. e. who invoked the gods,
and performed glorious and heroic exploits, which are hard to be surpassed
by others, i.e. those who were not able to ascend the ship of sacrifice.
Now those, who were not able to ascend the ship of sacrifice, remained
here, i. e. in this very place, or in debt, or in this world. The word
Srma5 is a synonym of arm, (so called because) it is very much moved
(sam \/$r).6

O son of strength, thou soon drawest all these pressed soma juices
which thou supportest thyself.7

0 son of strength, thou soon favourest all these places which thou
supportest thyself.

Amsatram* a means of protectipn from calamity, i. e. a bow, or coat
of mail. A coat of mail (kavacam) is (so called because) it is bent in
a crooked manner (ku + aiicitam), or it is slightly bent (ka + ancitam)t
or it is fitted on the body (kdye + ancitam).

(Here ends the twenty-fifth section.)

Refresh the horses, win fortune, here make a chariot that brings
prosperity. Pour down, in the cavity, the drink for men, having wooden
troughs, furnished with a stone wheel and pails and armour.9

Refresh the horses ; win good fortune : let victory be your fortune ;
make a chariot that brings prosperity. Having wooden troughs : wooden,

to each other, i.e. the sun first consumes the Cf. Koth, op. cit., pp. 69-70.

waters by means of evaporation, &c., and i. e. As compared with other limbs of the

then gives them back through rain. body. Durga.

1 Cf. Grassmann, op. cit., p. 1380. x. 50. 6.

- x. 42. 7 ; AV. 20. 89. 7. Cf. Grassmann, op. cit., p. 2.

3 « Shivering ';cf. Grassmann, op. cit., p. 851. x. 101. 7. Cf. Roth, op. cit., p. 70.

« x. 44. 6 ; AV. 20. 04. 0.

88 LATA [5. 26

made of wood ; trough (d-hdva) is (so called) from being invoked. Con-
veyance (avaha) is (so called) from driving (d-Vvah).

Cavity (avata) is (so called because) it goes down very deep (ava-atita).
A stone wheel, i. e. a pervading wheel, or a wheel that frightens away.
Having pails of armour: let your armours be the substitutes for pails.
Kosa (pail) is derived from (the root) kus (to draw out): it is drawn
out. This other (meaning of) ko&a (treasure) is derived from the same
root also: it is .accumulation, a great collection. Pour down the drink
for men, water for men. The seer compares a battle with the characteristic
of a well.

Palate * is called kalcudam : kokwd signifies tongue, that (tongue)
is placed under it. Tongue is (called) kokuvd because, being noisy
(kokuyamcfad), it utters sounds. [Or it may be derived from (the root)
kokuy, meaning to make a sound.] Tongue (jihvd) is (so called because)
it calls out again and again (johuvd). Tdlu (palate) is derived from (the
root) tr (to cross) : it is the highest part (in the mouth), or from lat
(meaning to be long) by metathesis like talam (surface) ; the word laid
(creeper) is (derived from the same root) without metathesis.
(Here ends the twenty-sixth section.)

O Varuna, thou art a benevolent god, into whose palate flow the
seven livers as into a hollow channel.2

Thou art a benevolent god, i. e. a bountiful god, into whose palate flow
the seven rivers for their course as into a hollow channel. This too is
a Vedic quotation.3

[Thou art a benevolent god, i. e. a bountiful god, or a munificent god,
O Varuna, to thee belong the seven rivers. A river (sindhu) is (so called)
from flowing (sru). Into thy palate flow the seven streams. Su-Hrmi*
(channel), i. e. having beautiful waves. Just as a stream (flows) into a
hollow channel.

According to Taitiki, blritam6 means atmosphere, and is derived in
the following manner : the former part from (the root) ve and the latter
from (the root) Ir: the birds or luminaries move in it. The following
Vedic stanza illustrates this.] G

(Here ends the twenty -seventh section).7

1 Cf. Patafijali, op. cit., 1. 1. 1., vol. i, p. 4. see § 28. '

2 riii. 69. 12 ; AV. 20. 92. 9. • The comment placed within square
8 This is the version of the MSS. of the brackets is the version of the MSS. of the

shorter recension and Durga. longer recension.

* Cf. Grassmann, op. cit., p. 1567 ; he derived 7 The section is quoted in toto by Patanjali,

it from Vsr (to move). op. cit., i. 1. 1, vol. 1, p. 4.

5 < Troop ', cf. Grassmann, op. c#., p. 907 ;

6. i] SRNI 89

For them he twisted the grass soft to tread, in the atmosphere they
appear like lords of all creation. At night, at dawn, at men's earliest call,
(may) Vayu and Pusan (come) with their teams for our welfare.1

For them, the grass soft to tread is twisted. They come as protectors
or benefactors of all. Btritawi means atmosphere : it is full of fear or
light. Or else it is used for the sake of comparison, i. e. they appear like
kings, lords of all, in a great multitude of men. At the termination of
night, at the earliest call of men (may) Vayu and Pusan (come) with their
teams for our welfare, i. e. protection. With his team, i.e. one whose steeds
are yoked. ' Yoked ' is (so called) from being restrained or yoked.

Accha 2 is used in the sense of abh i. ' It means to obtain ', says
fekapuni.

Par I, Im, and svm have been explained.3

Enam and enam are explained by the words asya and asydh*

Sriii5 means a hook, (so called) from urging (Vsr). Ankum (hook) is
derived from (the root) anc (to bend) : it is bent.

From the vicinity of the hook, let him here come to ripe grain.6

This too is a Vedic quotation.

From the nearest place of the hook, let him come to the ripe herbs,
let him come to the ripe herbs.

(Here ends the tiventy-eighth section.)

CHAPTER VI

O AGNI, O Sovereign lord of men, burning quickly with thy flames,
thou art born, glowing with bright (days), from the waters, from within
the flintstone, from the forest-trees, and from the herbs.7

O Agni, burning quickly with thy flames, thou (art born) with bright
days. The words dm and su are two synonyms of quick. Ksani, the
latter part (of db-u-vu-ksani), is derived from (the root) ksan (to injure) :
it quickly injures, or procures (sanoti) with its flames.8 8uk is derived
from (the root) sue (to shine). Or the nominative has been used for the
ablative ; this is shown by the context.0 The former part (of d-sumksani),

3 vii. 39. 2 ; VS. S3. 44. 6 x. 101. 3 ; VS. 12. 68.

2 Cf. Grassmann, op. cit., p. 15 ; cf. Professor 7 ii. 1 . 1 ; VS. 11. 27.

Macdonell, op. cit., p. 472. 8 The division of the word, in the latter

3 See 1. 7 ; cf. Professor Macdonell, op. cit., case, is the following : (Mu-tuk-nani.

pp. 476, 486,496. 9 i.e. All the other words, like 'from the

4 See 4. 25. waters, from within the stone', Ac., are in
8 : Sickle ' ; cf. Grassmann, op. cit., p. 1576. the ablative.

90 LOSTA [6. i

i. e. the letter a, is a preposition ; the latter is formed from the desiderative
of the causative of (the root) sue, i. e. desirous of kindling quickly. £uci
(glowing) is derived from (the root) sue, meaning to glow. This other
(meaning of) &uci (pure) is derived from the same root also : ' Sin is removed
from him,' say the etymologists.

May Indra make us fearless from all quarters.1

Atsdh 2 means quarters, (so called) from being situated (a-sad). Ayah
means intermediate quarters, (so called) from pervading ( \/as*).

Kadi means fist, (so called) from shining (pra-kas). Fist (mustlh) is (so
called) from releasing ( >/muc), or from stealing ( -/raus), or from stupefying
( Vmuh)*

These boundless regions, which thou hast seized, 0 Indra, are thy fist,
0 Lord of wealth.4

These two regions, i. e. heaven and earth, having a boundary, are (so
called) from being bounded. Modltas means a bank : it restrains the stream.
Kula (bank) is derived from (the root) ruj (to break) by metathesis ; and
losta (lumps) without metathesis.5 Boundless, very extensive. These
which thou hast seized are thy great fist, 0 Lord of wealth !

O Indra, crush the han~Iless, thundering (cloud).0

O Indra, having made him handless, crush the cloud that thunders
all around.

(Here ends tlie first section.)

The cover easy to pierce, the enclosure of speech, being afraid, yielded
before slaughter. He made the paths easy to tread for driving the cattle.
The following speech well protected the widely-invoked one.7

AlMrwa* means easy a to pierce, i.e. a cloud. Vala (cover) is derived
from (the root) vr (to cover). Vraja (enclosure) is (so called) because
it moves in the atmosphere. Of go, i. e. of the atmospheric speech.
Being afraid, he yielded before slaughter. He made the paths easy to
tread for driving the cattle : he made the paths easy to traverse in order
to drive forth the cattle. The flowing speeches well protected the widely-
invoked one, i. e. waters on account of their flowing, or speeches on account

1 ii. 41. 12; AV. 20.20. 7 ; 57. 10. 5 Ruj ) ruj ) ruka > kiira by metathesis, and

2 'Room, cardinal point', cf. Grassmann, kfila by the interchange of r and f; ntf)
op. cit., p. 187. rosta } losta by interchange of r and I.

8 Fist is called stupefying, because one 6 iii. 30.8; VS. 18. 69.

becomes perplexed as to what jits contents • 7 iii. 30. 10.

are. 3 ' Niggard ', cf. Grassmann, op. cit., p. 121.

4 iii. 30. 5. 4 ; Roth, op. cit., p. 72.

6. 3] VIRUDHAH 91

of being uttered. The rain-water is invoked by a large number of people.
The verb dkam means to go.

(Here ends the second section.}

O Indra, tear up the Raksas with their root, rend them in the middle,
shatter them in the front. How far did you entice him? Throw the
burning weapon upon the foe of prayer.1

O Indra, tear up the Raksas with their root. Mulam (root) is (so
called) from releasing ( -/mur), or from stealing ( Vmus), or from stupefying
( Jmuh)* Rend them in the middle, shatter them in the front.

Agram (front) is (so called because) it comes nearest (d-gatam). How
far, i. e. up to what country.

Salcdukam 3 means one who is perplexed ; it means ' one who is sinful ',
say the etymologists. Or it may be sararulcam, i. e. moving everywhere,
formed by reduplicating (the root) sr (to move). Tapusi (burning) is
derived from (the root) tap (to heat). Hetl (weapon) is derived from (the
root) /tan (to kill).

(Indra) indeed (slew) even him who was lying and swelling4 (with
waters), i. e. having auspicious waters, whose waters are auspicious.5

Visruhah means streams, (so called) from flowing (vl </sru).

The seven streams grew like branches.6 This too is a Vedic
quotation.

Virudhah means herbs, (so called) from growing (viVrult).

Herbs are our means of salvation.7 This too is a Vedic quotation.

Naksad-ddbham 8 means one who strikes down any man who approaches,
or who strikes down by means of a weapon which can reach all.

Who strikes the approaching opponent, who is swift and who dwells on
mountains.9 This too is a Vedic quotation.

A-skrdhoyu 10 means one whose life is not short. The word krdhu is a
synonym of short : it is mutilated.

He whose life is not short, who is undecaying, and who is brilliant.11

1 iii. 80. 17 c vi. 7. 6.

2 Durga omits the sentence tnillam to 7 x. 07. 3 ; VS. 12. 77.

(Vinuh). 8 Durga explains it as na-ktad-ddbham, i.e.

3 ' Melting 'jcf.Grassmann, op. cit., p. 1401. one who annihilates by his mere presence

4 v. 32. 6. without killing; annihilating, Giassmann,

5 Yaska paraphrases kat-payam by sukha- op. cit., p. 157.

payasam', Durga by kapayam, i.e. a cloud ° vi. 22. 2 ; AV. 20. 36. 2.

whose water is sweet ; Sayana by sukhakaram 10 i. e. Having a long life. Durga. Grass-

pai/o yasya; 'swelling', Grassmann, op. cit., mann, op. cit., p. 157, ' not scanty.'

p. 311 ; cf. Both, op. cit., p. 72. ll vi. 22. 3 ; AV. 20. 36. 8.

92 RUJANAH [6.^3

This too is a Vedic quotation. [Ni&rmbhdh l means drawing with a firm
step.]

(Here ends the third section.)

May those goats, who draw with a firm step, bring Pusan, the refuge of
men, in a chariot, may they (come) bearing the good.2

May those goats, who draw with a firm step, bring Pusan, the refuge of
men, i. e. the refuge of all the born beings,3 in a chariot.

Brbad-ukthah 4 means a sublime hymn, or one to whom a hymn, or
a sublime hymn, is to be addressed.

We invoke him to whom sublime hymns are to be addressed.5

This too is a Vedic quotation.

Rdu-udara means soma : its inside (udara) is soft, or it is soft in the
inside of men.

May I be together with my friend, the soma.c

This too is a Vedic quotation.

We shall explain the word rdupe later on.7

Pulukdma means a man of many desires. Man is indeed of many
desires.8 This too is a Vedic quotation.

Asinvatl means eating insatiably.

Eating insatiably and devouring too much.0

This too is a Vedic quotation.

Kapandh means creeping, i. e. worms.

O wise ones, as worms consume 10 a tree.11

This too is a Vedic quotation.

Bhd-rjlka 12 means one whose light is well known.

With a banner of smoke, (kindled) with fuel, of well-known light.13
This too is a Vedic quotation.

Rujanahu means rivers: they break (rujanti) their banks.

He, whose enemy is Indra,15 crushed down the rivers.16

1 Durga explains the word as ' drawing <J x. 79. 1.
quickly' ; and Grassman as ' stepping firmly ', 10 Lit. steal.

op. cit., p. 735. 1J v. 54. 6. Durga also takes vedhasah as an

2 vi. 55. 6. epithet of worms, i. e. who penetrate into the
8 Durga explains janasriyam as 'one whose inside of a tree and consume its sap.

glory has become manifest ', i.e. as a possessive 12 Durga explains the word as 'of straight

compound, which is impossible from the or steady light', and Grassmann,op.«7.,p.391,

accent. ' of radiating light '.

4 Roth doubts the accuracy of Y5*ka's 13 x. 12. 2 ; AV. 18. 1. 30.
etymology, which is supported both by M. W. 14 Cf. Grassmann, op. cit., p. 1173.

and Grassmann, op. cit., p. 910. 10 Durga takes indra-satruh as a tatpuntsa

5 viii. 32. 10. 6 viii. 48. 10. compound, but from the accent it is clearly

7 See 6. 33. a possessive compound.

8 i. 178.5. Cf.Kalidasa,#umara-samWiaia,iv. 10 i. 32. 6 ; TB. 11. 5. 4. 4.

6.6] INDRA AND THE SEERS 93

This too is a Vedic quotation.

Jurnih l (power, or army) is derived from (the root) ju (to speed), or

dm (to run), or du (to hurt).

The army dispatched (against us) will not be strong.2

The oblation has reached you every day with protection.3

The food has reached you from all sides with protection. Ghrainsa

means day.

(Here ends the fourth section.)

Upalaprakqanl* means a woman who grinds grain on stones, or who
throws grain down on stones. [Indra asked the seers, « How does one live
in famine ?' One of them answered, ' Nine are the means of livelihood in
famine, i. e. cart, pot-herbs, kine, net, restraining the flow of water, forest,
ocean, mountain, and the king.' This stanza is explained by the mere
reading of it.]5

(Here ends the fifth section.}

I am a bard, my father is a physician, my mother a stone-grinder.
Planning in various ways, desirous of wealth, we live, following (others)
like cattle ; flow, Soma, flow for Indni's sake.6

I am a bard, i.e. a composer of hymns. My father is a physician.
The word tatah is a synonym of offspring, it means father or son. Stone-
grinder, i.e. she who prepares barley meal. Naud, derived from (the
root) nam, means either mother or daughter. Planning in various ways,
i. e. working in various ways. Desirous of wealth, lovers of wealth. We
follow the world like kine. ' Flow, Soma, flow for Indra's sake/ this is
the solicitation.

Seated, he slays the higher one, in his lap.7 In the bosom.

Prakalavid* means a trader, i.e. one who knows the small, even the
minutest * parts of a thing.

Bad friends, measuring like a trader.9

This too is a Vedic quotation.

1 Cf. Roth, op. cil., p. 74; Grassmann, op. cit., omitted by MSS. of the shorter version and
493. According to Durga,v/;u means to injure. Durga, and is evidently irrelevant. Cp. Brh.

2 i- 129. 8. DM Zoc. rft

3 vii. 69. 4 ; cf. Roth, toe. cit. « ix. 112. 8. Cf. Roth, loc. cit.

4 Durga explains it to mean a maid-servant 7 x. 27. 18. Indra lets the higher one, i.o.
who prepares the necessary things used for the cone in the form of rain-water, flow in
pressing the soma ; cf. also his remarks the atmosphere. Durga.

quoted by Roth, op. cit., p. 74. < Mill-woman ' ; 8 Cf. Roth, op. cit., p. 75 ; < reckoning the

cf. Grassmann, op. cit., p. 257. Cf. Brh. D. vi. smallest part », Grassmann, op. cit., p. 864.

138. » vii. 18. 15.
0 The passage within square brackets is

94 ASME [6. 6

Abhyardhayajvd 1 means one who offers sacrifices having made them
into separate parts.

Pusd, who sacrifices in separate parts, pours down.2

This too is a Vedic quotation.

I/cse means thou rulest.

Thou rulest, O King, over the treasures of both (the worlds) indeed.3
This too is a Vedic quotation.

j^Ksotiasya- means of abode.] 4

O As*vins, ye gave a spacious abode to Kanva.5 This too is a Vedic
quotation.

(Here ends the sixth section.)

We are thy kinsmen.6 i. e. We in the nominative. Come to us,
O AsVins of equal power.7 i. e. To us, in the accusative.

With us who are equally strong, O Bull.8 i. e. With us, in the instru-
mental case.

Extend this to us, O Lord of wealth, and wielder of the thunderbolt.9
i. e. To us, in the dative case.

May he secretly separate the enemy even when far from us.10 i. e. From
us, in the ablative.

Our desire spreads like the submarine fire.11 i.e. Our, in the genitive
case.

Bestow treasures on us, O Vasus.12 i.e. On us, in the locative case.13

Pathats means atmosphere : it is explained by the word pathd.1*

Like a flying falcon, he sweeps down the atmosphere.15

This too is a Vedic quotation.

Water is also called pdthas, from drinking ( </pd, ' to drink '). He
observes the water of these rivers.10

This too is a Vedic quotation.

Food is also called pathos, from swallowing (Vpd, to swallow). O wise
one, carry up the food of the gods.17

1 ' Most munificent ', Durga;' distributing'. J0 vi. 47. 13.
Grassmann, op. cit., p. 88. » iv. 80. 19 ; TB. ii. 5. 4.

2 vi. 50.5. " VS. 8. 18.

3 vi. 19. 10. 1S All these quotations, i.e. seven in all,

4 The passage within the square brackets have been cited to show that the word asme is
is omitted by MSS. of the shorter recension ns<ed in all the seven cases.

only, and not by Durga. 14 ' Region, heavenly path, abode ', Grass-

i. 117. 8. mann, op. cit., p. ,805 ; cf. Roth, op. cit., p. 76.
VS. 4. 22. " ix. 68. 5.

i. 118. 11. « vii. 34. 10.

i. 165. 7. " x. 70. 10.

iii. 36. 10.

6. 8] ASIS 95

This too is a Vedic quotation.

Savimani1 means at the stimulation. We (go) at the stimulation of
the divine Savitr.2 This too is a Vedic quotation.

Sapratkds means broad all round. O Agni, thou art broad all round.3
This, too, is a Vedic quotation.

Vidathdtii means knowledge. Urging forth knowledge.4 This too is
a Vedic quotation.

(Here ends the seventh section.)

Dependent on the sun as it were, all will indeed divide the wealth of
Indra among the born and the yet to be born, with vigour ; we did not
think of every share.5

Absolutely dependent they approach the sun. Or else it may have
been used for the sake of comparison, i.e. they approach Indra as if he
were the sun. Distributing all the treasures of Indra: as he distributes
treasures among those who are born and who are yet to be born. Let us
think of that portion with vigour, with strength.

Ojas (vigour) is derived from (the root) qj (to be strong) or from ubj (to
subdue).

JU"i/t6 (a mixture of milk and soma) is (so called) from being mixed
(a -/sf , to mix) or from being slightly cooked (a </sra, to cook). Now the
other meaning of aslh (benediction) is derived from the root d-sds (to pray
for).

For Indra, kine (yield) mixture.7 This too is a Vedic quotation. And
also : That true benediction of mine to the gods.8

When the mortal has brought thy share, thou that swallowest most hast
consumed the herbs.9

When the mortal has obtained thy share for thee, thou that swallowest
most hast consumed the herbs. Jigartl means to consume, or to invoke, or
to seize.

(We are) ignorant, (thou art) wise, we do not perceive thy greatness,
thou indeed knowest, O Agni."

We are confused, but thou art not confused ; we do not know, but thou,
O Agni, surely knowest thy greatness.

1 Gf. Roth, op. cit., p. 76; Grassmann, op. ctt., Grassmann, op. cit., p. 187.

p. 1493. 7 viii. 69. 6 ; AV. 20. 22. 6.

2 vi. 71. 2. 8 TS. iii. 2. 7. 2.

a v. 13. 4 ; SV. 2. 757. 9 i. 163. 7 ; x. 72 ; VS. 29. 18.

* iii. 27. 7 ; SV. 827. 10 Although very tired, the horse swallows

5 viii. 99. 8 ; AV. 20. 58. 1 ; SV. 1. 267 ; grass. This is his greatness, for others in
2. 669 ; VS. 83. 41. a similar state cannot even move. Durga.

6 Cf. Roth, op. cit., p. 76 ; ' mixture of hot " x. 4. 4.
things, an epithet of milk mixed with soma ',

96 VIJAMATA [6. 8

£dvamdnah means praising. (He) who praising verily offers your
oblations with sacrifices.1 This too is a Vedic quotation.

The god with favour turned towards the gods.2 The god whose favour
is directed towards the gods. [Krp is derived from the root krp (to pity),
or from kip (to manage).]

(Here ends the eighth section.)

For I have heard that you are more liberal than a son-in-law, nay even
more than a brother-in-law. Now with this oblation of soma, O Indra and
Agni, I will compose a new hymn for you. '•

I have heard that you are more liberal indeed than a would-be son-in-
law,4 i. e. one whose son-in-lawship is not quite complete.5 It is well known
that the people in the south apply the term vijdmdtd to the husband of a
purchased maiden. By this is meant a bridegroom, whose relationship is not
quite complete as it were. Jdmdtd (son-in-law) is (so called because) he is
the progenitor of ja, which means offspring. Nay even more than a brother-in-
law, i. e. more liberal than a brother-in-law.6 They, who are well versed in
primary causes, remark that a brother-in-law is (so called because) he comes
very near on account of his relationship. Or else he is (so called because) he
sows parched grain 7 from a winnowing basket. Ldjdh (parched grainy is
derived from (the root) Idj (to parch). Syam, a winnowing basket, is derived
from the root so (to finish). S&rpam means a sieve for winnowing grain, it is
derived from (the root) «?' (to fall off). Now, O Indra and Agni, I shall compose
[a new] altogether new hymn for you, along with this oblation of Soma.

We shall explain onidsah later on.8

(Here ends the ninth section.)

O Lord of prayer, make the soma-presser glorious like Kakslvat, the
son of U&j.9

O Lord of prayer, make the man who presses soma, i. e. who prepares
soma, resplendent like Kakslvat, the son of Us*ij.

Kakswdn, who possesses secluded apartments. Au&ija, son of U&ij-
U&ij is derived from (the root) vas, meaning to desire. Or else the armpit

1 i. 151. 7. is very liberal in his gifts, because he is very

2 i. 127. 1 ; AV. 20. 67. 8 ; VS. 15. 47 ; SV. desirous of pleasing his sister.

1. 465; 2. 1163. 7 It is a part of the marriage ceremony. The

3 i. 109. 2. brother-in-law takes grain from a winnowing

4 Cf. Roth, < p. cit., p. 79. basket and throws it on the head of the bride
0 i.e. One who lacks the qualities of a worthy and bridegroom.

son-in-law, but who pleases the girl's father 8 See 12. 40.

by making many costly presents. Durga. '' i. 18. 1 ; VS. 3. 28 ; cf. SV. 1. 189 ; 2. 813.

c A brother-in-law, i. e. brother of the wife,

6. 12] KIMIDIN 97

of a man may have been intended : make me, i. e. him (who has fine
shoulders), O Lord of prayer, resplendent, me who press, prepare the
soma.

(Here ends the tenth section.)

O Indra and Soma, let the wicked man, the vaunter of his evildeeds, be
heated like a pot on the fire, being tormented by you. Bear unyielding enmity
to the foe of prayer, the eater of raw meat, the malignant man of fierce
eyes.1

O Indra and Soma, (torment) the vaunter of evil deeds. Agha (evil
deed) is derived from (the root) han with the preposition a shortened, i. e. it
kills. Tapus is derived from (the root) tap (to heat). Pot (earn) is (so
called because) it is a heap of clay (mrc-caya), or it may be derived from (the
root) car (to walk), from it waters go up. (Bear enmity) to the foe of
prayer, [i. e. one who hates a Brahmana, and who eats raw meat], to the
eater of raw meat, [and to the man whose eyes are fierce], and to the man
of dreadful eyes. * Raw meat is (so called because) it is procured by carv-
ing/ say the etymologists. Bear enmity. Unyielding, not ceasing ; 2 or else
which may not be reconciled even by those who are free from malevolence.
Malignant,3 i.e. a vagabond who goes about (saying) ' What now ', or ' What
is this, what is this? ' for the sake of back-biting. Pisuiutk (back-biter) is
derived from (the root) pi& (to adorn) : he adorns (his yarns) in various
ways.

(Here ends the eleventh section.)

Make thy powerful throng extensive like a net, go like a king
accompanied by his minister, on an elephant. Hastening after the net
with speed, thou shootest : transfix the fiends with darts that burn most
fiercely.4

Make thy powerful throng. Powerful throng (pajah) 5 is (so called) from
being maintained (Vpal). Prasitih is (so called) from being fastened
(pra*/ si): 'noose or net'. Go like a king who is accompanied by his
minister, or who is the terror G of his enemies, or who is followed by his own
attendants, i.e. retinue well-nourished with food,7 or (riding) a fearless

1 vii. 104. 2 ; AV. 8. 4. 2; cf. Kotli, op. cit., ° < Strength or power ', Durga ; cf. Roth, op,
p. 78. cit., pp. 78-9.

2 ' Irreconcilable ', Durga ; cf. Grassmann. 6 Lit., who acts like a disease for his
op. cit., p. 53. enemies.

3 * Fiend ', Grnssmann, op. cit., p. 325. 7 i. e. His body-guard. Durga.

4 iv. 4. 1 ; VS. 13. 9.

G

98 SRUSTI [6. 12

elephant. Hastening after the net with speed : the word trsvl is a synonym
of quick ; it is derived from (the root) tr (to pass over), or from tvar (to
hurry). Thou shootest, transfix the fiends with darts that burn, or enflame,
or crush down most fiercely.

The disease of evil name, which attacks thy womb.1

Amlva 2 is explained by abhyamana, i. e. disease. ' Of evil name '
signifies a worm (germ of disease) whose name is sinful. A worm (krmik)
is (so called because) it grows fat (Vvnid) on raw flesh (kravye), or it may
be derived from (the root) Jcram, meaning to creep, or from krdm (to crawl).

Transcending all the evil deeds.3

Transcending all the crooked and wicked ways. Apvd* (something)
transfixed with which (a man) is separated (from life or happiness), i. e.
disease or fear.

Away, O disease.5

This too is a Vedic quotation.

Amatlh 6 means ' made at home ', or one's own intellect.

Whose intellect is of a high order, whose lustre shone [at stimula-
tion].7

This too is a Vedic quotation.

The word srustl is a synonym of quick : it pervades quickly.8

(Here ends the tu-elfth section.)

O Agni, sacrifice quickly for them, i.e. wise Bhaga and Nasatyus, who
are longing for it, in this sacrifice.

O Agni, offer oblations quickly to them who long for, i. e. desire, (their
portions) in this sacrifice, i. e. Bhaga and Nasatyas, i. e. Asvins. ' They
are ever true and never false/ says Aurnavabha. ' They are promoters of
truth/ says Agrayana. Or else they are (so called because) they are nose-
born.9 Purandhi 10 means very wise. With reference to this, who is very
wise ? Some think it to be an epithet of Bhaga, who is placed prior to it
(in the stanza) ; according to others, it refers to Indra: lie is of manifold

1 x. 102. 2 ; AV. 20. 96. 12. ^ 6 Cf. Roth, op. cit., p. 80 ; Grassmann, op. cit.,

2 Cf. Roth, op. cit., p. 80 ; Grassmann, op. p. 90, ' weight, sunshine ', &c.

cit., p. 93. 7 AV. 7. 14. 2. ; SV. 1. 464. The word occurs

3 AV. 12. 2. 28. The word duritatn docs twice in RV.i. 64. 9 : 73.2; but Yaska quotes
nob occur in the RV. So Yaska was obliged to neither of them.

seek his illustration from AV. 8 'Immediately', Grassmann, op. cit.,

4 Cf. Grassmann, op. cit., p. 80. p. 1439.

8 Frag, of x. 103. 12 ; AV. 3. 2. 5 ; VS. 7. 44 ; 9 Cf. 12. 1.

see 9. 33 ; cf. SV. 2. 121. 10 ' Bountiful ', Grassmann, op. cit., p. 824.

6. j4] JARAYAYI 99

activities,1 and the most dreadful shatterer of cities. Others take
it to mean Varuna, i. e. who is praised with regard to his intel-
ligence.

This supernatural power of the most wise one.2 This too is a Vedic
quotation.

The word rusat :! is a synonym of colour ; it is derived from (the root)
rue, meaning to shine.

The brilliant strength of the kindled one has been seen.4 This too is a
Vedic quotation.

(}Jere ends the thirteenth section.)

There is indeed kinship, O gods destroyers of malignant persons, and
there is friendship among you.5

O gods destroyers of those who seek to injure others,0 of you there is indeed
kinship, and there is friendship among you. Apyam (friendship) is, derived
from (the root) dp (to obtain).

Sudatrah1 means bountiful giver. May Tvasta the bountiful giver dis-
tribute wealth among us.s This too is a Vedic quotation.

Suvidatrah fl means benevolent. O Agni, come towards us with benevo-
lent gods.10 This too is a Vedic quotation. Anutak " is the name of a series
of succession, it clings one to the other.

They spread the grass successively.1- This too is a Vedic quotation.

Turvanih 1:! means overpowering.

He, the overpowering, the great, the dustless, (shines) in the atmo-
sphere.14 This too is a Vedic quotation.

Girvandh means a god : they win him over with hymns.

The agreeable ; the sublime hymn to the god.1-"' This too is a Vedic quo-
tation.

(Here ends the fourteenth section.)

1 According to Durga, dhl is a synonym of 9 ' Of good knowledge ', Grassmann, op. cit.,

work, hence puwndhi means one of manifold p. 1552.

activities. w x. 15. 9 ; AV. 18. 3. 48.

- v. So. fl. n 'In succession', Grassmann. op. e<7.. p. 178.

3 Cf. Grassmann, 0/7. c/'.; p. 1177. 10- viii. 45. 1 ; SV. 1. 133: 2. 688; VS. 7. 32. ;

4 v. 1 . 2 ; SV. 2. 1097. 1S ' Victorious, triumphant ', Grassmann, op.

5 viii. 27. 10. cii., p. 543 ; cf. Roth, op. cit., p. 81.

' Cf. Roth, op. c'd., p. SO; • who eat vio- l4 i. 56. 3. Durga takes arenu paumsyc as
lently ', Grassmann, op. nV., p. 1107. one compound, but they are two different

7 ' Liberal, lending out'. Grassmann, 07?. c*'., words, as is indicated by the accent,
p. 1534. 15 viii. 89. 7; SV. 2. 781.

" vii. 34. 22; VS. 2. 21 ; 8.14.

G2

100 CANAS [6. 15

The wind-tossed gods, who seated in a well-tossed region, created all
these beings together.1

In a well -stirred region, the group of atmospheric gods who are stirred
by breath,2 i. e. wind, and who, while satisfying the earth with fluids, created
living beings. The principal clause ' they sacrificed ' has been passed
over.

Straight is that spear of thine, O Indra.a

(The spear) which is hurled towards the enemy or which has reached
the enemy.4

By his skill, he won everything on which the stake was laid.5

By his skill, he won all that on which the stake was laid.

Like a procreating bull, (Agni) has been generated with sacrifices.6

(Here ends the fifteenth section.)

Enjoying they have stood forth to you, all of you have become the
chiefs, O Rbhus.7

Enjoying 8 they have stood ° forth to you. All of you have become
the chiefs by going in front, [or by swallowing first of all], or by accom-
plishing first of all. Or else, the word agriya, is agram itself with
meaningless case-termination.

O Indra, none eat these prescribed oblations, bestow upon us cooked
food and sorna.10

O Indra, eat these prescribed oblations and bestow food. The word
canas n is a synonym of food. Pacati is used as a noun.

Accept it cooked from the fatty portion.12

This too is a Vedic quotation. Or else it may be in the dual number.
It is well known when it is in the singular.

Just as : The cooked oblation of rice, O Agni ! 13

£urudhahu means waters: they restrain heat well. They are indeed
the first waters of the sacred rite.15

1 x. 82. 4 : VS. 17. 28. » Durga paraphrases pro, asthuh by prasthi-

2 f A-surta, non-bright, dusky1, Grassmann, Mini, i.e. prescribed. It is quite wrong, for
op. cit., p. 157 ; Roth, toe. cit. asthuh is root ao. 3rd pi. of sthn.

3 i. 169. 3. 1° x. 116. 8.

4 In battle, on account of heated imagina- n 'Pleasure, satisfaction, grace', Grass-
tion, enemies exclaim, ' Oh it is hurled to- mann, op. cit., p. 485.

wards me, it is hurled towards me '. Durga. J- Cf. VS. 21. 60.
8 v.44. 8: see 1. 15. l3 iii. 28. 2.

6 vi. 12. 4. 14 < Hero, strength, invigorating draughts',

7 iv. 34. 3. Grassmann, op. cit., p. 1407.

8 'Being attended upon by the gods.' Durga. lfi iv. 23. 8; cf. 10. 41.

6.i7]

AMINAH

103

h l means immeasurable, great, or invulnerable.

Immeasurable with forces.2 This too is a Vedic quotation.

Jajjhatlh means waters (so called because) they produce a sound.

The Maruts like the waters.3 This too is a Vedic quotation.

A-pnitiskwtah* means unopposable, or unres train able.

For us who are unrestrainable.5 This too is a Vedic quota-
tion.

tiasaddiuih6 ineans eminent.

Eminent he has surpassed even his own intellect.7 This too is a Vedic
quotation.

(Here ends the sixteenth section.)

Srprah* (supple) is (so called) from slipping (Vsrp).

This other (meaning of) srprah is derived from the same root also, i. e.
clarified butter, or oil.

(We invoke) the supple-armed for our protection.9

This too is a Vedic quotation. Kwra&nau means two arms : they are
the promoters 10 of actions (Vkr Vsnd).

Su-sipram11 is explained by the same also. O thou having very supple
limbs, in the food rich in kine.12 This too is a Vedic quotation.

£ipre 13 means the two jaws or the two nostrils. Hanu (jaw) is derived
from (the root) han (to kill). Ndsikd (nose) is derived from (the root) Vnas
(to join).

Open the jaws and pour forth the milk beverage.14

This too is a Vedic quotation.

Dhena, 15 (milk beverage) is derived from (the root) dha (to put).

Eamsu 1C (delightful) is (so called) from giving delight ( A/ram).

He the delightful one perceived with his variegated light.17

This too is a Vedic quotation.

Dvi-barhdh 18 means one who is great in two, i. e. the atmospheric and
the celestial regions.

1 From <^am (to go) : ' impetuous ', M\V. ;
mighty ', &c., Grassmann, op. cit.t p. 93.

Frag, of vi. 19. 1 ; VS. 7. 39.

v. 52. 6.

• Irresistible ', Grassmann, op. at., p. 79.

i. 7. 6 ; AV. 20. 17. 12.

; Presumptuous, self-confident, splendid,
vi torious ', Grassmann, op. cit.t p. 1377.

i. 33. 13.

' Spreading, extending, oily ', &c., Grass-
mann, op. ciL, p. 1577.
9 viii. 32. 10; SV. 1. 217.

10 Lit., bathers (pra-snatdrau).

11 'Having beautiful lips', Grassmann, op.
tit., p. 1554.

12 viii. 21. 8.

13 ' Lips ', Grassmann, op. cit,, p. 1894.

14 i. 101. 10.

15 ' Milch cow, mare ', &c., Grassmann, op.
cit., p. 695.

1C Cf. Grassmann, op. cit.t p. 1129.

17 ii. 4. 5.

18 Having 'twofold strength or greatness',
&c,, Grassmann, op. cit., p. 652.

102 KULI&A [6. i;

And the doubly great, immeasurable with his strength.1

This too is a Vedic quotation.

Akrah2 (fort) is (so called) from being attacked. Like a fort, the
supporter of enemies in battled This too is a Vedic quotation.

Urdnah means making abundant.

From days of yore, thou art employed as a messenger, making (the
small) abundant.4 This too is a Vedic quotation.

Stiydh 5 means waters, (so called) from being collected together.

The sprinkler of rivers and the rainer of waters.6 This too is a Vedic
quotation.

Stlpdh'1 means guardian of waters, or one who guards them who
approach him (for protection).

May he be our guardian, aye the protector of our bodies.8 This too
is a Vedic quotation.

Jabaru9 means one who grows with speed, or who grows causing
others to decay, or who grows swallowing (darkness or juice).

The sun was placed on high in the beginning of creation.10 This too
is a Vedic quotation.

Jarittham11 means a hymn; it is derived from (the root) yr (to
invoke).

Addressing the hymn, sacrifice to the wise one for wealth.12 This too
is a Vedic quotation.

The word kulUan is a synonym of thunderbolt; it is the shatterer
of banks.

Like the branches (of a tree) cut down by the thunderbolt, the cloud rests
being in close contact with the earth.14

A branch of a tree, (so called because) it is attached to it. This other
(meaning of) skcwidha,15 i.e. shoulder, is derived from the same root also:
it is attached to the body. The cloud lies on earth, being in close contact
with it.

1 vi. 19. 1 ; VS. 7. 39. » « Hastening ', Grassmann, op. ctf., p. 477 ;

2 ' Standard of an army, banner ', Grass- ' the disk of the sun ', Durga.
mann, op. cit., p. 5. 10 iv. 5. 7.

8 iii. 1. 12. » 'Making old, demon', MW. ; « an epithet

4 iv. 7. 8. of Agni as a consuming agent ', Grassmann,

5 'Snow-field, glacier', Grassmann, op. cit., op. cit., p. 481.
p. 1590. n vii. 9. 6.

• vi. 44. 21. »"« Axe, hatchet ', Grassmann, op. ci£.,p.330.

7 ' Protector of the household', Grassmann, n i, 32. 5.

loc. cit. : < well ', Durga. is jt e> From yVfcandfc « to be attached '.

8 x. 69. 4.

6. i9] GHRAMSA 103

Tunjah 1 (gift) is derived from (the root) tuj, meaning to give.
(Here ends the seventeenth section.)

I do not lack excellent praise of Indra, the wielder of the thunderbolt,
in these subsequent hymns which are addressed to him at every gift.'2

I find there is no end to the praise of Indra, the wielder of the thunder-
bolt, in these subsequent hymns which are addressed to him at every gift.

Barhavia 3 means strongly.

The far-famed demon was strongly made.4 This too is a Vedic
quotation.

(Here ends tJie eighteenth section)

Illustrious indeed becomes that man who presses the soma-juice for
him during day and during night. The mighty Indra, lord of wealth,
strips him bare, who amasses wealth, who is fond of decorating his body,
and who is a companion of selfish men.5

The word ghramsa is a synonym of day, (so called because) juices are
evaporated during this period. Udhas 6 means the udder of a cow, (so
called) because it is more raised than the other parts, or because it is
fastened near the abdomen. From the analogy of giving fatty fluids,7
night is called udhas also. The man who presses soma for him during
the day and even during the night becomes indeed illustrious.

He strips him bare, i. e. the mighty lord of wealth strips him bare —
the man who amasses wealth, who is averse to the spread of righteousness ;
who is fond of ornaments, who does not sacrifice, who is a fop, who
decorates his bodygaudiiy; who is selfish, who is the friend of selfish
men.8

He cleft the strongholds of him who lay in the bowels of earth, Indra
shattered the lofty draught.9

Indra cleft the strongholds of him who lay in the holes of earth 10 and
shattered the lofty cloud.

(Here ends the nineteenth section.)

1 c Shock, assault ', MW. ; « start, run, upa^/nah ; cf. Lat. uber, Gk. ovOap, AS. v.der,

pressing or pushing forward ', Grassmann, Irish uthy Ger. euter.

op. cit., p. 540. 7 i. e. Dew, Durga.

3 i. 7. 7 ; AV. 20. 70. 30. 8 ' A companion of the parsimonious ',
8 * Great growth, or slaughter', Durga ; Grassmann, op. ct7., p. 318, and tatcMutti,

'strength, might', &c., Grassmann, op. cit., * bragging, ostentatious', p. 512.

p. 900 ; ' tearing, pulling ', MW. 9 i. 33. 12.

4 i. 54. 3. 10 Durga explains ifibtYa as cloud, i. e. who
r> V.-84. 3. rests having closed the outlets (bila) of
0 Yaska derives udhas from ud^/han or from water, which causes the food (t7a) to grow.

104 KIYEDHA [6. so

Hastening forth for this Vrtra, O lord who can hold much, hurl the
thunderbolt on him. Desiring channels, for the waters to flow, rend him
across like the joint of a cow.1

Hastening forth, O Lord, hurl the thunderbolt quickly on this Vrtra.
Kiyedhd2 means one holds so much (= kiyad-dhd), or one who surrounds
many attackers. Desiring channels for the waters to flow, rend the joints
of the clouds like those of a cow.

Bhrmi (whirlwind) 3 is derived from (the root) bhram (to move).

Causing enlightenment, thou art the whirlwind of men.4 This too is
a Vedic quotation.

Vi&intah 5 means great expanse.

Conducting us across this great expanse.6 This too is a Vedic quota-
tion,

(Here ends the twentieth section.)

Let that fluid of ours be wonderful, a cover for many and a self for
others. May the brilliant Tvasta, who loves us, release it for our prosperity
and wealth.7

May Tvasta, who loves, i. e. longs for us, release that quickly -flowing,
great and self-amassed water 8 for the prosperity of our wealth.

Rdspinah means noisy ; it is derived from (the root) rap (to chatter), or
ras (to make a sound).

Of the life of the noisy.9 This too is a Vedic quotation.

Riijati means to decorate.

[Thou decoratest thy strength at day-breaks.10 This too is a Vedic
quotation.] n

The word rju is derived from the same also.

(Let) Varuna (lead us) with right guidance.12 This too is a Vedic
quotation.

' i. 61. 12 ; AV. 20. 35. 12. 6 vii. 60. 7.

a Durga construes kiyedha with Vrtra, i. e. 7 i. 142. 2 ; AV. 5. 27. 10.
the cloud who holds unmeasured quantities 8 Durga explains turlpa as water, i. e. rain-
of water. He overlooks the fact that Vrtra is water, and Grassmann as ' fluid, seminal
in the dative, while kiyedha is in the nomina- fluid ', op. cit., p. 542. Durga explains na-
tive case. Grassmann (op. ctf., p. 826) ex- bhana — na + a + bhana, i. e. brilliant,
plains it as ' distributing much ». 9 Frag, of i. 22. 4.

3 i. e. Thou bringest men into the wheel of 10 x. 76. 1 ; cf. Brh.D. 7. 116.
transmigration. u Durga remarks that Yaska does not cite

4 i. 31. 16. any Vedic passage to illustrate rnjati, for it is

5 Something which spreads far and wide explained by bharjlka. However, some MSS.
on every side, i. e. the wheel of transmigra- give RV. iv. 8. 1.

tion, Durga. 'Danger, affliction', Grass- « i. 90. 1 ; SV. 1. 218.
mann, op. cit., p. 1310.

6. 22] PRATADVASU 105

Prataclvctsu l means they two who have obtained wealth.
O Indra, urge the two bay steeds that have obtained wealth towards
us.2 This too is a Vedic quotation.

(Here ends the twenty-first section,)

Send our sacrifice for the worship of the gods, send our prayer for the
obtainment of wealth ; release the udder at the performance of the sacred
rites, let waters be obedient to our call.3

Send forth our sacrifice for worshipping the gods, send forth our prayer
for the obtainment of wealth. At the performance of sacred rites, at the
performance of sacrifice or the yoking of sacrificial car. A car (is so called
because) it is covered with the excrement of the animal, or because it moves
slowly, or because it produces a creaking sound when it moves. Let waters
be obedient to our call full of comfort. Let waters be full of comfort
for us.

O Indra, offering much that is good.4

O Indra, giving much that has to be won.

Hating the impious, king of both, Indra offers to tribes and men.5

He scatters the impious, and always hates them who do not press
the soma-juice. He distributes wealth among the soma-pressers. King
of both, i.e. king of celestial and terrestrial wealth. The two words
coskuyamanci and coskuyate are reduplicated forms.

Sunutt means of one's own accord. That on which my heart is set has
approached me of its own accord.6

Let that on which my heart is set approach me of its own accord,
i. e. by (means of) the sacrifice. This stanza is used in the horse-
sacrifice.

Divistisu means sacred rites which lead to heaven. Abundance of
wealth consisting of hundred horses in the sacred rites of Kurunga.7

Sthura (abundant) is (so called because) it becomes great having been
collected in all measures. Anu (minute) means something which is not
abundant. It is the preposition a-iw (used as a noun) with its suffix
dropped like samprati. Kurunga was the name of a king, (so called)
because he attacked (the tribe of) the Kurus, or because he attacked the
dynasties (of his enemies). Kuru is derived from (the root) krt (to cut).

1 'Increasing riches ', Grassmann, op. cit., * i. 33. 3.

p. 867. 5 vi. 47. 16.

2 viii. 13. 27. " i. 162. 7 ; VS. 35. 80.

' x. 30. 11. 7 viii. 4. 19 ; 24. 29 ; cf. Brh. D. 6. 44.

106 ASAMI [6. 22

The word krtira (cruel) belongs to the same root also. Kula (family) is
derived from (the root) kus (to knead), it is kneaded.

Dutah (messenger) has been explained.1

Jlitvalih means to animate.

Clouds animate the earth, fires the sky.2 This too is a Vedic
quotation.

(Here ends the twenty-second section.)

Amatrah means 'without measure', 'great', or 'one who is invulner-
able '.

Great without measure, mighty in a fortified place.3 This too is a Vedic
quotation.

The wielder of thunderbolts is praised as identical with the hymn.4

The wielder of thunderbolts is praised as equal to the hymn.

A nar&aratim 5 means one whose gifts are not vulgar. Vulgar, sinful,
unpleasant, crooked.

Praise well the giver of wealth, whose gifts are not vulgar.6 This too is
a Vedic quotation.

A narvd 7 means one who is not dependent on others.

Increase the independent, mighty, sweet-tongued, and praiseworthy
lord of prayer with hymns.8

Increase the lord of prayer, who is independent, who does not d< ^nd
on others, the mighty, the sweet-tongued (whose speech is delightful), or
whose tongue is fascinating, the praiseworthy, with hymns, i. e. stanzas of
praise, which are the means of worship.

Asami a is the opposite of sdmi (incomplete). Sdmi is derived from
the root so (to kill).

Liberal givers, bear this complete strength.10

O ye whose gifts are delightful, bear this strength which is complete.
(Here ends the tiventy-third section.)

Let me not make thee angry like a wild beast at the time of soma-
pressing by straining the soma, or by my always beseeching hymns ; for
who has not besought the Lord ?

1 See 5. 1. 2 i. 164. 51. 1 Cf. Grasamann, op. tit., p. 52.

3 iii. 36. 4. 4 x. 22. 2. • i. 190. 1.

6 'Whose gifts injure not', Grassmann, 9'Not half, quite complete', Grassmann,

op. crt., p. 53, op. cit.t p. 154.

8 viii. 4 ; AV. 20. 58. 2. w i. 39. 10.

6. 26] BEKANATAH 107

May we, always beseeching with our hymns, songs, praises, and the
straining of the soma,1 not make thee angry like a wild beast at the time
when soma is pressed ; for who has not besought the Lord ? Galda, 2
means vessels, (so called) because the extracted juice is stored in them.

Let the soma-draughts flow into thee, aye ! and the extracted juices of
vessels:5 These two words are inflected in various cases. Here it (galdd)
means the juices which have been extracted in the vessels.

(Here ends the twenty -fourth section.)

We do not think ourselves guilty, or poor, or devoid of lustre.4

We do not think ourselves to be sinful, or destitute, or devoid of lustre.

We are celibate, devoted to study, austerities, generosity, and activity, said

the seer.

Bakurct 5 means one who gives light, or who inspires awe, or who runs

effulgent.

(Here ends the twenty -fifth section.)

0 A^vins, working wonders ; sowing the grain with the plough, milking
food for man, blasting the impious foe with lightning, you made far-
spreading light for the Arya.c

[O AsVins, sowing grain, as it were, with a plough.] Vrka means a
plough, (so called) from cutting. Lahgala (plough) is derived from the
root lay (to cling), or it is (so called) because it has a tail. Ldhgitfa (tail) is
derived from (the root) lag (to cling), or from laiig (to wave), or from lamb
(to hang down). Milking food for man. O fair ones ! 7 Blasting the
impious foe with lightning or with (a flood of) water. Arya means the son
of the lord.

Bekanatdh are, indeed, the usurers, (so called) because they make (their
principal sum) double, or because they advance on (security) of double
(value), or because they demand double (price).

Indra overcomes all the usurers who behold the daylight and the
dishonest merchants.8

Indra subdues all usurers who behold the daylight, who behold the sun,

1 viii. 1. 20 ; SV. 1. 307. 6 i. 117. 21.

8 ' Straining of soma '. Grassmann, op. ? Durga explains dasrau as « enslavers of

cit.tp. 388. enemies', or 'the promoters of works like

3 i. 15.1; vii. 92.22; SV. 1.197.2; 1010; agriculture, &c., by means of rain'. The
VS. 8. 42. passage consisting of the etymological expla-

4 viii. 61. 11. nations, from Vrka ... up to (hang down), is

5 ' A wind-instrument used in war ', omitted by Durga.
Grassmann, op. cit.t p. 897. 8 viii. 66. 10.

108 AMHURAH [6. 26

whose vision is limited to the present only, who do not see the (future)
days by their action. Merchants are traders.

(Here ends the twenty-sixth section.)

O Adityas, run to us the living ones before the slaughter ; where are
you, the hearers of our call ? 1

O Adityas,. run 2 to us while we are still alive, i. e. before we are slain ;
where are you, the hearers of our invocations ? It is known to be the
composition of the fish caught in a net. The fish 3 are (so called because)
they float in water, or they revel in eating each other. Net is (so called)
because it moves in water, or it is set in water, or it lies in water.

Amhurah means distressed. The word amhuratuim is derived from
the same root also.

Taking away from the distressed.4 This too is a Vedic quotation.

The -wise established seven boundaries, transgressing even one of them
a man falls into distress.5

The wise made seven boundaries, a man going beyond even one of them
becomes distressed. They are theft, adultery, killing of a learned man,
abortion, drinking, habitual addiction to wickedness, and false accusation of
heinous crime.6

Bata is a particle, it is (used) to denote distress and compassion.

(Here ends the twenty-seventh section.)

Alas ! thou art a weakling, O Yama, we have not found any heart or
spirit in thee. Another, indeed, will embrace thee, resting on thy breast
like a woodbine on a tree.7

A weakling, i. e. devoid of all strength. O Yama, thou art a weakling,
i.e. of little strength. I do not know8 thy heart, thy mind. Another
woman, indeed, will embrace thee, joined with thy breast like a woodbine
with a tree. Libujd (woodbine) means a creeper : it clings ( \/li), dis-
tributing (vi-bhaj-antfy. Vratati (creeper) is (so called) from selecting
(Vvr), or from entwining (Vsi), or from spreading (Vtan).

1 viii, 67. 5. commentary on x. 5. 6. In Max Miiller's

2 Yaska paraphrases abhi-dhetana by abhi- second edition of the RV. with Sayana, the
dhuvata. The former is imp. of <^dhii with word bhrilnahatyum is omitted, consequently
abhi. the number of boundaries is six instead of

5 Matsydh (fish) is derived from Vsyand (to seven.

float) and madhu (water). 7 x. 10. 13 ; AV. 18. 1. 15.

4 i. 105. 17. 8 Yaska paraphrases avidtima by vijandmi.

6 x. 6. 6 ; AV. 5. 1. 6. The former is the 1st per. plur. aor. of </vid;
6 The sentence is quoted by Sayana in his the latter 1st per. sing. pres. o

6. 30] SlRIMBITHA 109

VcUdpyam means water: wind (vdtd) causes it to swell (Va> pyai).

Purifying the water, the delight of all.1 This too is a Vedic quo-
tation.

As a trembling young bird has been placed on a tree.2

As a trembling, or anxiously longing, young bird, i. e. the young
offspring of a bird. 6akalya has analysed vdyah into vd and yak : then
the finite verb would have had the acute accent, and the sense have been
incomplete.

The word ratJtaryati '•' means one desirous of something accomplished,
or one who desires a chariot.

This god desires a chariot.4 This too is a Vedic quotation.
(Here ends the twenty -eighth section.)

Fatten the perennial cow like food.5 i. e. which never runs dry.6

Adhavah 7 (agitator) is so called from agitating.

Thou art the perfection of intellects and agitator of priests.8 This too
is a Vedic quotation.

Anambravah ° means one whose speech is irreproachable.

Like Indra, thou bringest victory, and thy speech is irreproachable.10
This too is a Vedic quotation.

(Here ends the tiventy-nlnth section.)

Go to the hill, 0 barren, one-eyed, hideous, ever-screaming (famine).
We frighten thee away with those heroes (lit. beings) of the cloud.11

O barren, one-eyed, hideous (famine). ' One-eyed (is so called because)
his sight is crooked,1 says Aupamanyava. Or it may be derived from the
root Jean, meaning to be small.

The verb Jean is used to denote the smallness of sound, as ' it sounds
inaudible'. A (person) is called Jcana on account of the smallness of his
size, and Jcdna on account of his short vision, i. e. one-eyed. ' Hideous,
i.e. whose manner of walking is crooked,' says Aupamanyava. Or the
word (vi-Jcata) may be derived from (the root) kut (to be crooked) by
metathesis : he is very crooked. Ever-screaming, always screeching, go to
the hills. With the heroes of the cloud. Sirimbitha 12 means a cloud : it is

1 ix. 35. 5. 7 ' Shaker, exciter, mixture, combination ',

2 x. 29. 1 ; AV. 20. 76. 1. Orassmann, op. cit., p. 177.

3 ' One who drives in a chariot ', Grass- 8 x. 26. 4.

mann, op. cit., p. 1139; 'one who desires 9 Cf. Grassmann, op. cit., p. 53.
speed (raro/ianrtw) ', Durga. 10 x. 84. 5 ; AV. 4. 81. 5.

4 ix. 3. 5 ; SV. 2. 609. u x. 155. 1 ; cf. Brh. D. viii. 60..

r> vi. 63. 8. 12 ' Appellation of a man ', Grassmann, op.

• Cf. Grassmann, op. cit., p. 152. cit., p. 1395.

110 KAKULATI [6. 30

shattered in the atmosphere. Bltham means atmosphere. Bithtm is
explained by birita.1 We frighten thee away with its heroes, i. e. waters.
Or else, Kirimbiflta is (a name of the seer) Bharadvaga, who endowed with
black ears, destroyed evil fortune (with this stanza). We frighten thee
away with his heroes, i. e. actions. The verb catay means to frighten.

Parasarah 2 means a seer, born from the old and exhausted Vasistha.

The seer Vasiatha (surrounded by) a hundred demons.3 This too is
a Vedic quotation.

Indra is called para&am also, he is the destroyer of [other] demons.

Indra was the destroyer of the demons.4 This too is a Vedic quota-
tion.

Krwirdatl 5 means having sharp teeth.

Where your bright weapon, having sharp teeth, rends.0 This too is a
Vedic quotation.

Karufati 7 means having gaps in the teeth. [Or else, having seen some
god with gaps in his teeth, the seer made this remark.]
(Here ends the thirtieth section.)

May god Aryaman give you all fair and beautiful things. 0 destroyer
(of enemies), may Pusa Bhaga, and the god having gaps in his teeth give
you all fair and beautiful things.8

Fair (is so called because) it is to be won. Destroyer (is so called) from
destroying. But who is the god who has gaps in his teeth ? According to
some, it is an epithet of Bhaga who comes before it. According to others,
this god is Pusa, because he has no teeth.9 Pusa is without teeth, says a
Brahmana passage.

O Indra, (make) the tribes liberal and sweet in speech.10

O Indra, make us men charitable and soft in speech.11 This noxious
creature thinks me to be without a hero.12

This imp desirous of making mischief takes me to be of little strength
as it were.

Idamyuh means desiring this. Moreover, it is used in the sense of ' like
that '. The expression ' Indra desirous of wealth ' here means ' having
wealth '.

1 See 5. 27. 7 ' Having decaying, shattered teeth ',

2 ' Destroyer, annihilate!' ', Grassmann, op. Grassmann. op. cit., p. 315.

nV., p. 783. « iv. 30. 24 ; cf. Brh. D. iv. 138.

3 vii. 18. 21. » Cf. Brh. D. iv. 139.
< vii. 104. 21 ; AV. 8. 4. 21. ™ i. 174. 2.

5 'Having bloody, formidable teeth', n Cf. Mnir, op. cit., vol. ii, p. 377.
Grassmann, op. cit., p. 359. 12 x. 86. 9 ; AV. 20. 126. 0 • cf. Brh. D. 1. 53.

6 i. 166. «.

6. 33] BUNDAH 111

Rich in horses, kine, chariots, and wealth.1 This too is a Vedic
quotation.

(Here ends the thirty -fi.rd section.)

What are the cows doing in the country of the barbarians? They
neither get the milk (to mix) with soma, nor kindle fire. Bring to us the
wealth of the usurer. Subdue the low-born to us, O lord of wealth.2

What are the cows doing in Klkotul Kikittu-* is the name of a country
where the non-Aryans dwell.

Non- Aryan tribes are (so called because it is said), ' What have they
done ? ' or their assumption is that religious rites are useless. They neither
get the milk to mix with the soma, nor kindle fire. Bring to us the wealth of
the usurer. Maganda 4 means a usurer : he advances with the thought that
it will come back to him ; his son, i. e. born in the family of great usurers, is
called pramagtinda. Or it means an epicurean who assumes that this is
the only world and there is no other. Or it may mean impotent,5 fond of
sexual intercourse ; or one who paralyses himself, i. e. his testicles. He
makes his testicles firm as two pins. Low-born, born in a low family, or
whose family is low.0

Alk/.d (branch) is derived from (the root) &t.k (to be able).

Aid (testicles) are (so called) from being fitted (arandt).

O lord of wealth, subdue him to us. The verb radhyati means to
subdue.

Bundah 7 means an arrow. [Arrow] it pierces, it inspires awe, or it
shines when it fiies.

(Here end* the thirty-second section.)

Thy bow is most powerful, strongly made, and well shaped. Thy arrow
is golden and swift. Both thy arms which knock down enemies and
increase sweetness (for us) are well equipped and fit for war.8

Powerful, having a great capacity of discharging arrows, or having an
enormous capacity of discharging arrows. Thy bow is well made, well
shaped, delightful. Thy golden arrow is the accomplishes Both thy arms
are [fit for battle] beautiful, well equipped for battle. Rdupe means

1 i- 61. 14. < Sftyana explains it as the name of a king

2 iii- 53. 14. also.

3 Cf. Muir, op. tit., vol. ii, p. 350. SOyane » The wealth of such a person, like that of
explains Kikata as aflteists who have no faith a usurer, is not spent in religious works.
and say : * What is the use of sacrifice, sacred Durga.

rites, gifts, and oblations* Eat and drink, « According to Sayana, naicatakham is the

for there is no world other than this.' ' A name of a city.

name of non-Aryan tribes', Grassmann, op. 7 < Bow, arrow', Grassmann, op. ciX, p. 010.

cif., p. 327. * viii. 77. 11.

112 VRNDAM [6.33

knocking down by movement, knocking down by motion, [knocking down
by sound, knocking down at great distance], or piercing the vital parts by
movement, by motion, [piercing from the sound, or piercing from a distance].

(Here ends the thirty-third section.)

From the mountains, Indra transfixed the mellow cloud and held his
well-aimed arrow.1

From the mountains .Indra held the well-aimed arrow and transfixed
the well-ripe cloud, the giver of rain-water.

Vrnd-am and vrndaraka are explained by bunda (arrow).

(Here ends the thirty-fourth section.)

This same sacrifice!-, who is the maker of Yama, carried oblations which
the gods enjoy. He is generated every month, day by day; the gods
appointed him their oblation-bearer.2

This same sacrificer, who is the maker of Yama, carries food which the
gods eat. He is generated every month, every fortnight, day after day.
And the gods appointed him their oblation-bearer.

Ulbam s is derived from the root urnu (to cover), or from vr (to cover).
Great was that cover and compact also.4 This too is a Vedic quotation.

Rblsam 5 means one whose lustre is gone, or taken away, or concealed,
or lost.

(Here ends the thirty-fifth section.)

You covered the fire with snow during the day. You have bestowed
on him strength rich in food. You have brought fire on earth, and you
have raised the whole group for their welfare, O AsVins.6

You have covered fire with snow, i.e. water, during the day, i.e. at
the end of the summer season. You have bestowed on us and Agni
strength rich in food. You have raised that fire which is invside rblsa,
i. e. earth, herbs, trees of forests and waters. The whole group, i. e. a group
consisting of all classes of every kind.

GOMI (group) and guna (quality) are (so called because) they count.
All the herbs and living beings who spring to life on earth during the
rainy season are but forms of the Asvins. With these words, the seer
praises them, the seer praises them.

(Here ends the thirty-sixth section.)

1 viii. 77. C. < x. 51. 1.

2 x. 52. 3. 5 According to Durga, it means earth, on
5 Eihnut, membrane round the embryo, account of its non-luminous character.

Grassmann, op. rit., p. 266. f- i. 116. 8 ; cf. Brh. D. ii. 110.

7.2] NATURE OF STANZAS US

CHAPTER VII

Now, therefore, (we shall explain) the section (of the Nighantu)
relating to deities. The section, which enumerates appellations of
deities, to whom panegyrics are primarily addressed, is called daivatam,
i. e. relating to deities. The following is the detailed examination of the
same. A particular stanza is said to belong to a deity, to whom a seer
addresses his panegyrics1 with a particular desire, and from whom he
wishes to obtain his object.2 The stanzas, to which reference has just been
made,8 are of three kinds : (1) indirectly addressed, (2) directly addressed,
(3) and self-invocations. Of these, the indirectly addressed stanzas are
composed (lit. joined) in all the cases of nouns but the verb of the third

person (only).

(Here ends the first section.)

Irxlra rules heaven, Indra the earth.*

The chanters (praise) very much Indra alone.6

These Trtsns being active with Indra.0

Chant the sama-stanzas for the sake of Indra.7

Without Indra, no place whatsoever is pure.1

I will indeed proclaim the heroic exploits of Indra.9

Our desires rest on Indra.10 And so on.

Now the directly addressed stanzas are compositions in the second
person and are joined with the word ' thou ' as the pronoun.

Thou, O Indra, (art born) from strength.11

O Indra, slay our enemies.12 And so on.

Moreover, the praises are directly, while the objects of praise are
indirectly, addressed.

Do not praise any other.13

Sing forth, 0 Kwivas.14

1 The praise is of four kin«ls, according to 6 vii. 13. 15.

its reference to (1) one's own name, (2) one's 7 viii. t»8. 1 ; AV. 20. 02. 5 ; SV. 1. :)83 ; 2.

relatives ;tml friends, (8) one's accomplish* 875.

ments, (4] one's beauty. Durga. H x. 61*. 0 ; SV. 2. 720.

» Cf. Brh. D. 1. 6; Muir, op. cit,, vol. ii, ' i. 82. 1 ; cf. AV. 2. 5, 5.

p. 195. lo Cf. Roth, op. clt.j p. 100.

» The clause ' to which . . . been made' is n x. ir>3. 2 ; AV. 20. 08. 5 ; SV. 1. 120.

not the literal translation, but rather gives 12 x. 152. 4 ; AV. 1. 21. 2 ; SV. 2. 1218 ; VS.

expression to the contextual meaning of the 8. 44 ; Id. 70.

word to* used by Yaska. '• viii. 1. 1 ; AV. 20. So. 1 ; SV. 1. 242 ; i.

« x. 89. 10. 710.

• 1. 7. 1 ; AV. 20. 83. 4 ; 20. 47. 4 ; 20. 70. " i. 37. 1.
7; SV. 1. 198; 2. 14(1.

114 STANZAS [7. 2

Approach, 0 Ku&kas, be careful.1

Now self-invocations are compositions in the first person and are joined
with the word ' I ' as the pronoun, e. g. the hymn of Indra Vaikuntha ; 2
the hymn of Lava ; 3 or the hymn of Vak,4 daughter of Ambhrna, and
so on.

(Here ends the second section.)

Indirectly addressed and directly addressed stanzas are by far the most
numerous. Self-invocations are few and far between. Moreover, (in some
stanzas) there is only praise (of the deity) without any benediction (being
invoked), as in the hymn : I will indeed proclaim the heroic exploits jf
Indra.5 Further, (in some stanzas) there is only benediction without any
praise (being offered), as: May I see well with my eyes, may I be radiant
in my face, may I hear well with my ears.6 This is mostly found in the
Yajurveda (tidhvaryave) and sacrificial formulae.7 Further, (in some
stanzas) there are asseverations and imprecations :

May I die to-day, if I be a juggling demon.8

Now may he be deprived of ten heroes.9

Further, (in some stanzas) there is an intention of describing a particular
state:

Then was no death, nor indeed immortality.10

In the beginning (of creation) there was darkness, hidden in darkness.11

Further, (in some stanzas) there is apprehension arising from a particular
state:

The benevolent god may fly forth to-day and never return.12

I do not know whether I am this or (that).13 And so on.

Further, (in some stanzas) there are censure and praise :

He alone is guilty who eats alone.14

This dwelling-place of a liberal person is (beautiful) like a lotus-bed.15

Similarly, there is censure of gambling and praise of agriculture in the
dice-hymn.16 In this manner and with various intentions, seers have visions
of their poetic compositions (mantras).11 ,

(Here ends the third section.)

iii. 53. 11 ; cf. Brh. D. iv. 115. '° x. 129. 2.

x. 48 ; 49. " x. 129. 3 ; TB. ii. 8. 9. 4.

x. 119. » x. 95. 15.

x. 125. « i. 164. 37 ; AV. 9. 10. 15 ; cf. Brh. D. i.

i. 32. 1 ; cf. AV. 2. 5. 5. 56 ; N. 14. 22.

The quotation has not been traced. " x. 117.6 ; TB. ii. 8. 8. 3.

Cf. Muir, op. cit., vol. iii, pp. 211-12. »• x. 107. 10.

vii. 104. 15* ; AV. 8. 4. 15*. »« x. 34.

vii. 104. 15' ; AV. 8. 4-. 15C. " Cf. Brh. D. i. 3.

7. 5] DEITY 115

With reference to this, the following is the ascertainment of the deity
of those stanzas whose deity is not specified. Such stanzas belong to the
same deity to whom tjiat particular sacrifice, or a part of the sacrifice, is
offered. Now, elsewhere than the sacrifice, they belong to Prajapati accord-
ing to the ritualists ; and to Nara^amsa according to the etymologists.1

Or else the deity may be an optional one, or even a group of deities.2
It is, indeed, a very prevalent practice, (in everyday life) in the world, (to
dedicate things in common) including what is sacred to gods, to guests, and
to the manes.3 As to the view that a stanza belongs to the deity to whom
the sacrifice is offered, (it may be objected) that non-deities are also praised
like deities, e. g. the objects beginning with horse and ending with herbs,4
together with the eight pairs.1 . But he (the student) should not think that
matters relating to gods are adventitious as it were. This is to be clearly
seen (by the following) : On account of the supereminence of the deity,
a single soul is praised in various ways. Other gods are the individual
limbs of a single soul.6 Or else, as people say, seers praise objects
according to the multiplicities of their original nature, as well as from its
universality. They are produced from each other.7 They are the original
forms of each other.8 They are produced from (action (Ax/rma)),9 they are
produced from the soul. Soul is even their chariot, their horse, their weapon,
their arrows ; soul is indeed the all-in-all of gods.10
(Here entls the fourth section.)

1 There are three deities only,' n say the etymologists : (1) Agni, whose
sphere is earth ; (2) Vayu or Indra, whose sphere is atmosphere ; (3) the sun,
whose sphere is heaven.12 Of these, each receives many appellations on
account of his supereminence, or the diversity of his function, just as
u priest, although he is one, is called the sacrificer (hotr), the director of the
sacrifice (adhvaryu), the possessor of the sacred lore (brahma), and the
chanter (udgatr). Or else they may be distinct, for their panegyrics as

Cf. Roth, op. crt., p. 101. ing the human works to Accomplishment.

Of. Durga, quoted by Roth, op. crt., p. 112. There will be no crops without the .sun and

Cf. AB. i. 14. ii. 6 ; KB. x. 4 ; and also there can be no life without food. Durga.

AB. i. 15. 10 This is Yaska' s rejoinder to the objection

Ngh. v. 8. 1-22. that non-deities are praised like deities. The

Xjrh. v. 3. 29-36. so-called non-deities, says Yaska, are but

6 Cf. Brh. D. iv. 143. different manifestations of the same single

' As, for instance, Duksa is born from soul. In other words, Yaska here propounds

Aditi, and Aditi from Daksa. Durga. the doctrine of pantheism. Cf. Brh. D. i.

8 As for instance, lire, lightning, and the 73-74.

sun are the original forms of each other. J1 AB. ii. 17 ; KB. viii. 8.

Durga. 12 AB. v. 32 ; SB. xi. 2. 3 1 ; Sarva. Pari. 2.

9 i.e. To make existence possible by bring- 8 ; lirh.D. i. C9 ; cf. RV. x. 158. 1 ; Muir,o/). eif.

H2

116 ARE THE GODS ANTHROPOMORPHIC? [7.5

well as their appellations are distinct.1 As to the view that (one receives
many appellations) on account of the diversity of functions, (it may be
remarked) that many men also can do the actions, having divided them
among thenwelves. With regard to it, the community of jurisdiction and
enjoyment ihould be noted, as for instance, the community of men and gods
with regard to earth. Community of enjoyment is seen in the following,
i. e. the enjoyment of earth by the cloud, together with air and the sun, and
of the other world together with Agni. There everything is like the kingdom

of man also.

(Here ends the fifth section.)

Now (we shall discuss) the appearance of the gods. Some say that they
are anthropomorphic, for their panegyrics as well as their appellations are
like those of sentient beings. Moreover they are praised with reference to
anthropomorphic limbs :

0 Indra, the two arms of the mighty one are noble.-
That (heaven and earth), which thou hast seized, is thy fist, 0 lord
of wealth.3

Moreover (they are praised) as associated with anthropomorphic
objects :

O Indra, come with thy team of two bay steeds.4
A beautiful wife and delightful things are in thy house.5
Moreover (they are praised) with regard to anthropomorphic actions :
0 Indra, eat and drink the (soma) placed before (thee).6
Hear our call, O God that hast listening ears.7
(Here ends the sixth section.)

Others say that they are not anthropomorphic, because whatever is
seen of them is unanthropomorphic, as for instance, fire, nir, the sun,
earth, the moon, &c. As to the view that their panegyrics are like those
of sentient beings, (we reply) that inanimate objects, beginning from dice
and ending with herbs,8 are likewise praised. As to the view that they
are praised with reference to anthropomorphic limbs, (we reply) that this
(treatment) is accorded to inanimate objects also :

They shout with their green mouths.9 This is a panegyric of stones.

As to the view that (they are praised) as associated with anthropo-

Sarvn. Pari. 2. 13. 6 x. 116. 7.

vi. 47. 8 ; AV. 19. 15. 4. T i. 10. ».

iii. 30. 6. • Ngh. v. 8. 4-S>2.

ii. 18. 4. • x. 94. 2.

iii. 63. 6.

7. 9] SHARES, ETC. 117

morphic objects, (we reply) that it is just the same (in the case of inanimate
objects) :

Sindhu yoked the comfortable car, drawn by a horse.1
This is a panegyric of a river. As to the view that (they are praised)
with regard to anthropomorphic actions, (we reply) that it is exactly the
same (in the case of inanimate objects) :

Even before the sacriticer, they taste the delicious oblations.2 This too
is a panegyric of stones. Or else they may be both anthropomorphic and
unanthropomorphic. Or else (the unanthropomorphic appearance) of the
gods, who are really anthropomorphic,15 is their counterself in the form of
action. (Karma) as sacrifice is that of a sacrificer. This is the well-con-
sidered opinion of those who are well versed in legendary lore.
(Here eiuts tie, seventh section.)

It has been said before that there are three deities only. Now we
shall explain their shares and companions. Now the following are the
shares of Agni : this world, the morning libation, spring, the Gdyinrl metre,
the triple hymn, the ratlantaram chant, and the group of gods who are
enumerated in the first place.4

Ayitayl (wife of Agni), Prill vl (earth), and Hcl (praise) are the women.
Now its function is to carry oblations and to invoke the gods. And all
that which relates to vision is the function of Agni also. Now the gods
with whom Agni is jointly praised are (1) Indra. (2) Soma, (3) Vnruna,
(4) Parjanya, and (5) the Rtavas. There is a joint oblation offered to, but no
joint panegyric addressed to, Agni and Visnu in the ten books (of the
R<jveda)J' Moreover there is a joint oblation offered to, but no joint
panegyric addressed to. Agni and Pusan. With regard to this, the following
stanza is cited (in order to show their) separate praise.
(Here ends ike eighth section.)

May Pu.san, the wise, the guardian of the universe, whose cattle are
never lost, cause thee to move forthwith from this world. May he hand
thee over to these manes, and (may) Agni (entrust) thee to the benevolent
gods.0

May Pusan, the wise, whose cattle are never lost, who is the guardian

1 x. 75. 9. Mythology, pp. 15-20.

= x.94. 2. 4 Ngh. v. 1-3.

3 According to Durga, the visible form of 6 Cf. AB. ii. 32; iii. 13; iv. 29; viii. 12,

gods, like air, the sun, &c., are the working 17 ; KB. viii. 8. 9 ; xii. 4 ; xiv. 1. 3. 5; xxii.

selves, but the presiding deities of fire, Ac., 1 ; GB. i. 1. 17. 21. 29; 2. 24 ; ii. 3. 10 ; 12. 16;

are the real gods and they are nnthropo- Brh. D. i. 115-18.

morphic. Cf. Professor Ifacdonell, Vcdic « x. 17. 3 ; AV. 18. 2. 54.

118 ADITYA [7. 9

of the universe, i.e. he, the sun, is indeed the guardian of all created
beings, forthwith cause thee to move from this world. The third verse,
'May he hand thee over to the manes', is doubtful. According to some,
it refers to Pusan, (mentioned) in the preceding hemistich ; according to
others this extols Agni, (mentioned) subsequently. (May) Agni (entrust)
thee to the benevolent gods.

Suvidatram means wealth : it may be derived from (the root) vid (to
find) with one preposition (su) or from da (to give) with two prepositions

(su and vi).

(Here ends the nintk section.)

Now the following are the shares of Indra : the atmosphere, the midday
libation, the summer, the trfytubh metre, the fifteenfold hymn, the great chant,1
and the gods who are enumerated in the middle place as well as the women. -
Now his function is to release the waters and to slay Vrtra. And all action
that relates to strength is Indra's function also.5 Now the gods with
whom Indra is jointly praised are Agni, Soma, Varuna, Pusan, Brhaspati,
Brahmanaspati, Parvata, Kutsa, Visnu, Vayu. Moreover, Mitra is jointly
praised with Varuna ; Soma with Pusan and Rudra ; Pusan with Vayu ;
and Parjanya with Vata.

(Here ends the tenth section.)

Now the following are the shares of Aditya : that world (i. e. heaven),
the third libation, the rainy season, the jagaM metre, the seven teenf old hymn,
the Vairu'pa chant, and the gods enumerated in the highest place as well as the
women.4 Now his function is to draw out and hold the juices with his rays.
All that relates to greatness 5 is Aditya's function also. He is jointly praised
with Candramas, Vayu, and Samvatsara.0 One should frame the remaining
portions of seasons, metres, hymns, &c. in accordance with the distribution
of the places (already mentioned). Autumn, the anustiM metre, the twenty-
fold hymn, the Vairaja chant are terrestrial. Winter, the pdnkti metre, the
twenty-sevenfold hymn, the &dkvara 7 chant are atmospheric. The dewy
season, the aticcJtandas metres, the thirty-threefold hymn, the Raivata chant
are celestial.8

(Here ends the eleventh section.)

1 Cf. KB. iii. 5; Yad dirrjham brhat, ' what is KB. viii. 9; xiv. 1. 3; xvi. 1; xxii. 3. 5;
long is great '. GB. i. 1. 19. 24. 29 ; ii. 3. 10 ; 4. 18 ; Brh. D.

2 Ngh. v. 4. ii. 18-16.

8 Cf. AB. ii. 32 ; iii. 13 ; iv. 31 ; viii. 12. 17 ; 7 Cf. KB : ' These are Sakvar! verses. With

KB. viii. 9 ; xiv. 1. 3. 5 ; xxii. 2 ; GB. i. 1-17, these verily Indra was able to slay Vrtra :

18, 24, 29 ; ii. 3. 10. 12 ; 4. 4 ; Brh. D. i. 130-1 ; that Indra was able to slay Vrtra with them

ii. 2-5. is the characteristic of Sakvari verses.'

4 Cf. Ngh. v. 5. 8 Cf. AB. v. 4. 0 ; 12. 19 ; viii. 7. 12. 17 ;

5 'Enigmatical', MW; 'mysterious', Roth. KB. xxii. 9 ; xxiii. 8 ; Brh. D. i. 116. 131.

6 Cf. AB. ii. 32 ; iii. 13; v. 1 ; viii. 12. 17 ;

7. 13] • METRES 119

Stanzas are (so called) from thinking, metres from covering, [hymn
from praising]. Yajus is derived from (the root) yaj (to sacrifice). Samu,
is (so called because) it is measured out by the stanza, or it may be
derived from (the root) as (to throw). ' He thought it equal to the stanza,'
say they who are well versed in Vedic metres. • •

Gdyatrl l is derived from (the root) gai, meaning to praise, or from gam
with tri by metathesis, i. e. three-coursed.

There is a Brahmana passage : ' It fell out of (Brahma's) mouth while
he was singing'. Usnih is (so called because) it has stepped out, or
it may be derived from (the root) sulk, meaning to shine. Or comparatively
speaking, (it is so called) as if furnished with a head-dress. Ustilsa (head-
dress) is derived from (the root) snui (to wrap round). Kakubh is (so
called because) it has an elevation. Kakubh and kubja (crooked) are
derived from (the root) kuj (to be crooked) or ul>j (to press down).
Amistiibh is (so called) from praising after. There is a Brahmana passage :
It follows the Gdyatri, which consists of three verses only, (with its fourth
verse of praise). BrJtAttl - is (so called) from its great growth.

PaiJdi* is a stanza of five verses. The second member of the word
Tri$t\ibh 4 is derived from (the root) stubh (to praise). But what does the tri
mean ? (It means swiftest), i. e. it is the swiftest metre. Or (it is so called
because) it praises the threefold thunderbolt. It is known : that it praised
thrice, that is the characteristic of the Tristubh.5

(Here eiids the twelfth section.)

Jagatl ° is a metre gone farthest, or it has the gait of an aquatic animal*
There is a Brahmana passage : ' The creator emitted it when he was dis-
inclined to do anything'.7 Virdt8 is (so called) from excelling, or from
being at variance with others, or from extension ; from excelling, because
the syllables are complete ; from being at variance, because the (number of)
syllables varies ; from extension, because the (number of) syllables is very

1 Cf. GB. ii. 3. 10; Bib. Ind. ccl. p. 12S : 5 The- third 'Khawta of the Dairafa Er>.h-
1 GCajatri, verily, consists of eight syllables '. mana.

Cf. also AB. iv. 28: * Guyatrl conceived, she s 'It spreads like the waves of water.'

gave birth to Anustnbh. Anustubh conceived, Durga. Cf. KB. xxx. 11: 'They recite the

she gave birth to Pankti. Jayati conceived, five metres, Anititubh, Gayatri, Utnih, TriiWJt,

she gave birth to Aticchandas.' and Jagatl during the night, they are verily

2 Cf. KB. iii. 5 : 'What is long is brhat'. night metres ».

3 Cf. AB. v. 1*.) : * Punkti. consists of five 7 i.e. When he had lost all pleasure in his
verses ' : KB. xi. 2. work. Durga.

4 Cf. C4B. ii. 3. 10 : Bib. Ind. ed. p. 128 : * Cf. AB. vi. 20 : ' Vir&t consists of ten
ekfMasdksara rat triftnp ; cf. also AB. viii. 2. syllables'.

120 AGNI [7. 13

large. Figuratively it is called the ant-waisted.1 PipUikd (ant) is
derived from (the root) pel, meaning to go.2

With these words, these deities are dealt with. Those to whom the
hymns are addressed, oblations are offered, and stanzas are addressed are
by far the most numerous. Some are incidentally mentioned.3 Moreover,
one offers oblations to gods, having announced (lit. joined together) them
with their characteristic appellations, as to Indra, the destroyer of Vrtra,
[to Indra, who excels Vrtra], to Indra, the deliverer from distress, and so
on. Some make a list of these also, but they are too numerous to be
collected together in a list. I enlist that appellation only which has
become a conventional epithet and with reference to which chief praise is
addressed (to the deity). Moreover, a seer praises deities with regard to
their activities, as (Indra), the Vrtra-slayer, or the city-destroyer, and so
on. Some make a list of these also, but they are too numerous to be
collected together in a list. These (epithets) are mere indications of (a
particular aspect of the proper) appellations, just as ' give food to a Br&hmana
who is hungry, or unguents to one who has taken a bath, or water to one
who is thirsty '.4

(Here ends the thirteenth section,.)

Now, therefore, we shall take up the deities in their respective order.
We shall first explain Agni,5 whose sphere is the earth. From what root
is Agni derived ? He is the foremost leader,6 he is led foremost in
sacrifices, he makes everything, to which it inclines, a part of himself.
' He is a drying agent ', says Sthaulas^hlvi, ' it does not make wet, it does
not moisten.' 'It is derived from three verbs', says Sakapuni, 'from
going, from shining or burning, and from leading.' He, indeed, takes the
letter a from the root i (to go), the letter ft from the root atij (to shine), or
dah (to burn), with the root ni (to lead) as the last member. The follow-
ing stanza is addressed to him.

(Here end* tlie fourteenth section.)

1 This metre has only a few syllables in the °>% independent entities ; similarly epithets
middle. Durga. like ' Vrtra-slayer ', &c., indicate a particular

2 The whole of the twelfth section and this activity of a deity, but do not represent th«
part of the thirteenth section are almost deity itself

identical with the third Kkawfa of the B Cf. Professor Macdonell, K«Kc Ifytto&yy,

Dojrota BrMmatia. PP- 88-100.

3 Cf. Brh. D. i. 17. • Cf. AB. v. 16: Agnir «•»,' 4 Agni is the
« The words 'hungry', 'thirsty', *o., leader1: also the etymology giv«n by Pro-

merely describe a particular state of a person, fessor Macdonell, op, cit, p. 99 : Brh. D. ii. 24.
but do not represent the individual himself

7. i;] AGNI 121

I praise Agni, placed foremost, the god, the priest
Of the sacrifice ; the sacrifice!- and the best bestower of gifts.1
I praise Agni, I beseech Agni. The root -Id means to solicit, or to
worship. Purohita (placed foremost) and yajua (sacrifice) have been ex-
plained. Dew (god) is (so called) from making gifts (Vda) or from being
brilliant (Vdip), from being radiant (*/dyut), or because his sphere is
heaven. He who is called god (deva) is also called deity (devata).
Sacrifice!*, invoker. (Hotd) (sacrificer) is derived from (the root) ku (to
sacrifice), says Aurnav&bnft. ' The best bestower of gifts ', the most liberal
giver of delightful riches. The following additional stanza is addressed to
him also.

(Here ends the fifteenth section.)

Agni should be solicited by seers, old as well as new ; he shall bring
the gods here.2

May Agni, who should be solicited, [should be worshipped], by older
seers as well as by us, who are the younger ones, bring the gods to this
place. He (the student) should not think that Agni refers to this (terres-
trial fire) only. The two highef luminaries (lightning and the sun) are
called Agni also. With reference to this (the following stanza refers to)
the Agni of the middle region.

(Here ends the sixteenth section.)

Let them procure Agni like beautiful and smiling maidens of the same
mind. Let the streams of clarified butter be united with fuel; enjoying
them th6 god, who has all created beings as his property, is gratified/'

Let them4 bend down towards it like maidens who have the same
minds.6 Samanam (of the same mind) is (so called) from breathing
together or from thinking together. (Let them bend towards) Agni G
like beautiful smiling maidens, is a simile. Streams of clarified butter,
i. e. of water. Let them be united with fuel. The root nas means to obtain
or to bend. Enjoying them, the god who has all created beings as his
property is gratified. The root her means to desire to obtain, i. e. he desires
to obtain them again and again.

1 i. 1. 1; of. Professor Macdonell, Vedic 5 i.e. Maidens who possess qualities such a8

Reader, p. 8. youth, beauty, &c., have the same mind, i.e.

• i. 1. 2. of di-voting themselves to their common hus-

8 iv. 58. 8: VS. 17. 96. band. Durga, who thus indirectly supports

1 i.e. Streams of water bend towards the polygamy,

atmospheric fire. Durga. * i.e. The atmospheric fire. Durga.

122 JATAVEDAS [7. 17

The wave, rich in honey, has arisen from the ocean.1 This is regarded
as referring to the sun.

He rises, indeed, from the ocean and from the waters.2 This is a Brah-
mana quotation. Moreover, there is a Brahmana passage : Agni is all the
deities.3 The stanza following the present one explains it more clearly.

(Here ends the seventeenth section.)

They call Agni Indra, Mitra, and Varuna ; (they) also (say) that he is the
divine Garutman of beautiful wings. The sages speak of him who is one
in various ways ; they call him Agni, Yama, MatarisVan."4

The wise speak cf this very Agni, [and] the great self, in various ways,
as Indra, Mitra, Varuna, Agni, and the divine Garutman. Divine, born in
heaven. Garutman is (so called because) he is praised, or whose soul is
mighty, or whose soul is great. He to whom the hymn is addressed and
the oblation is offered, is this very (terrestrial) Agni. These two higher
luminaries receive (praise and oblations) under this appellation incidentally
only.5

(Here ends the eighteenth section.)

From what root is JdU'veddh derived ? c

He knows all created beings, or he is known to all created beings, or
else he pervades every created being, or he has all created beings as his
property or wealth, or he has all created beings as his knowledge, i. e. dis-
cernment. There is a Brahmana passage : that because, as soon as he was
born, he found the cattle, that is the characteristic of Jatavedas. And
also : Therefore, in all seasons, the cattle move towards Agni.7 The
following stanza is addressed to him.

(Here ends the nineteenth section.)

(We will press sonia for Jatavedas. He shall consume the property
belonging to the niggard. He takes us, i. e. the assembly, across all
obstacles ; Agni carries us across troubles like a river by means of a boat.) 8

(We will press soma for Jatavedas, i. e. unto Jatavedas, or Jatavedas

1 iv. 58. 1 ; VS. 17. 89 ; cf. AB. i. 22. c Cf. Brh. D. i. 92 ; ii. 30-1.

2 KB. xxv. 1.9; AB. v. 16. 7 The quotation is untraced. Cf. AB. i, 15 :

3 Cf. AB. i. 1 ; ii. 3; TB. ii. 1. 12; GB. Agnir hi devanum injufy, 'Agni indeed is the
ii. 1. 12 ; Sad. B. 3. 7 ; teB. i. <>. 2. 8 ; MS. 1. 4. (sacrificial) animal of the gods'.

14. 8 i. 1)9. 1. The stanza is omitted by the

M. 164. 46; AV. ',). 10. 28. MSS. of the longer recension, Roth, and

6 Cf. Brh. D. i. 78. Durga. Cf. 14. 33.

7. ai] JATAVEDAS 123

worthy of being worshipped. For the pressing and straining of the
immortal king, i.e. the soma, he shall consume, i.e. he will burn with
determination, or reduce the property of the niggard to ashes, for the sake
of sacrifice. The meaning is that he will cause soma to be offered. He
takes us, i. e. the assembly, across all obstacles, all difficult places. Agni
carries us across troubles like a river, a very deep and broad stream, by
a boat, i. e. he helps us to overcome difficulties as if he were to take us
across a river by means of a boat. The following additional stanza is
addressed to him also.) *

Do ye impel Jatavedas, the strong horse, to sit on this our grass.2

With your actions impel Jatavedas, who pervades everywhere. Or
else it may be a simile, i. e. Jatavedas, who is like a horse, may he sit on
this our grass. In the ten books (of the Ryvedv) there is but a single
hymn, containing three stanzas in the Gayatri metre, addressed to Jatavedas.
But whatever is addressed to Agni, is associated with Jatavedas too./ He
(the student) should not think that this refers to (terrestrial) Agni alone ;
even these two upper lights are called Jatavedas also.

With reference to this, (the following stanza refers to) the Agni of the
middle region.

Let them procure like maidens of the same mind.3

This we have already explained.4 Now (the following stanza refers to)
the sun.

They uplift him, Jatavedas.5

We shall explain this later on.6 He, to whom the hymn is addressed
and the oblation is offered, is this very (terrestrial) Agni Jatavedas. These
two upper luminaries receive (praise and oblations) under this appellation
incidentally only.7

(Here ends the twentieth section.)

From what root is Val^vdnaru. derived ?

He leads all men, or all men lead him. Or else, VaUvdiumt may be

1 The whole comment is omitted by MSS. different appearance, but without success.
of the longer recension, Roth, and Durga. x. 188, 1.

The stanza, together with its explanation, is iv. 58. 8; VS. 17. 9«.

spurious. The style in which this passage is See § 17.

written is quite different from that of Yaska i. 50. 1 ; 'AV. 13. 2. 16 ; 20. 47. 13 ; SV. J.

and similar to that of the author of the four- - 31 ; VS. 7. 41 ; 8. 41.
teenth chapter. It is, as a matter of fact, See 12. 15.

almost identical with the commentary of See § 18. Cf. Professor Macdonell, Vviic

14. 33. The few minor differences seem to be Mythology, pp. 03-4.
made witli a deliberate intention to give it a

124 VAISVANARA [7. 21

a (modified form) of vi&udn-ara, i. e. who pervades all created beings. The
following stanza is addressed to him.

(Here ends tfte twenty-first section.)

May we be in the goodwill of VaisVanara, for he indeed is the king,
the refuge of all the worlds. Born from this world, he beholds this entire
universe. Vaisvanara stretches with the sun.1

Born from this world, he surveys the entire universe. VaisVanara
stretches together with the sun. May we be in the benevolent will of
Vaisvanara, i. e. of him who is the king and the place of refuge of all
created beings. But who is Vaisvanara ? The preceptors say, ' This is the
atmospheric fire, for the seer praises him with regard to the phenomenon
of rain '.

(Here ends the twenty-second section.)

I will proclaim the greatness of the bull. Supplicating men attend
upon him who is the slayer of Vrtra. The VaiSvanara Agni killed the
demon, shook the waters, and shattered 6ambara.2

I will speak forth the greatness, i.e. the pre-eminence of the bull,
i. e. the sprinkler of the waters. Supplicating men, i. e. whose request is
to be granted, and who are desirous of rain, attend upon, i. e. serve him,
who is the slayer of Vrtra, i. e. the cloud. Dasyu (demon) is derived from
(the root) das, meaning to lay waste : in him the juices are wasted, or he
causes works to be laid waste.3 The VaiSvanara Agni slew him, shook the
waters, and shattered 6ambara, i. e. the cloud.

1 Now (the reference is) to that sun,' say the older ritualists. The
tradition handed down in the sacred texts is that the increase of libations
is in accordance with the ascending order of these worlds. After the
ascension, the series of descending is designed. The sacrifice!* accomplishes
this series of descending with the VaisVanara hymn,4 recited on (the
occasion of) the invocation addressed to Agni and the Maruts. But he
should not lay too much emphasis on the hymn, for it is addressed to Agni.
From thence he comes to Rudra and the Maruts, the deities whose sphere is
the atmosphere ; from thence to Agni, whose sphere is this very world, and
it is precisely on this spot that he recites the hymn.5

Moreover, the oblation assigned to VaisVanara is distributed in twelve
potsherds,6 for his function is twelvefold. Moreover, there is a Brahmana

1 i. 98. 1 ; Vs. 26. 7. * vi. 8-9.

8 i. 59. C. 5 Cf. Brh. D. i. 102-3.

3 i.e. Works like agriculture, &c., are laid • Cf. AB. vii. '.); KB. iv. 8 ; Brh. D. ii. 16-

waste if the rain is -withheld. Durga. 17.

7. 23] VAISVANARA 125

passage: That Aditya verily is Agni Vaisvanara.1 Further, the invoca-
tions in the liturgy are addressed to VaisVanara, the sun, as : ' Who
illumines heaven and earth'.2

He indeed illuminates both heaven and earth. Further, the chdiulomika
hymn 3 is addressed to VaisVanara, the sun :
He shone present in heaven.

He, indeed, shone present in heaven. Further, the havispantlya*
(i. e. libation to be drunk) hymn is addressed to VaisVanara, the sun.

4 This very (i. e. terrestrial) fire is VaisVanara,' says 6akapuni.5 These
two upper lights are called VaisVanara also. This (terrestrial) tire is called
Vaigvanara, because it is engendered from them (i.e. the upper lights).
But how is it engendered from them ? Where the lightning fire strikes
a place of shelter,6 it retains the characteristics of the atmospheric fire,
i. e. flashing in waters and becoming extinguished in solid bodies, as long as
(that object) is not seized upon. But as soon as it is seized upon, this very
(terrestrial) fire is produced, which becomes extinguished in water, and
blazes in solid bodies.

Now (the following is the process of its production) from the sun.
The sun having first revolved towards the northern hemisphere, a person
holds a polished (piece of) white copper, or crystal, focusing the sun-rays
in a place where there is some dry cow-dung, without touching it : it blazes
forth, and this very (terrestrial) fire is produced.7 Moreover, the seer has
said:

Vais*vanara stretches with the sun.8

But the sun itself cannot stretch together with his own self. A par-
ticular thing stretches together with something different only. One
kindles this fire from this world, the rays of that one become manifest from
the other world. Having seen the conjunction of their light with the
flames of this terrestrial fire, the seer made (the above-mentioned) remark.
Now (had VaisVauara been the sun), there would have occurred expres-
sions relating to VaisVanara in those same hymns and shares which are
assigned to celestial deities, i.e. Savitr, [Surya], Pusan, Visnu, and [the
VisVedevas.] And they would have praised him by (attributing to him)
the functions of the sun, as thou risest, tliou settest, thou revolvest, &c.
It is only in the hymns addressed to Agni that there are found expressions

Tho quotation is untraced. ° i. e. Wood or water. Durga.

The quotation is untraced. 7 This shows that Yaska was familiar with

VS. 38. 92 ; cf. KB. xxx. 10, ' cattle verily the scientific law of the refraction of heat and

ar chandomas ' ; cf. also AB. v. 1 6. light.

x. 88. 4 ; cf. GB. i. 2. 20. 8 i. 98. t.
Cf. Roth, o2>. cit., p. 109.

VAI&VANARA (7. 33

relating to VaisVanara. And the seer praises him (by attributing to him)
the functions of Agni, as thou carriest, thou cookest, thou burnest, and
so on.

As to (the view) that the seer praises him (by attributing) the pheno-
menon of rain, (we reply) that it is possible with regard to this (terrestrial)
fire also.

Uniform with days, this water goes up and falls down again. Clouds
bring new life to earth, fires animate heaven.1

This stanza is explained by the mere reading of it.
(Here ends the twenty-third section.}

The bay steeds having beautiful wings clad in waters fly up their dark
course to heaven. They turned round from the seat of waters, and lo ! the
earth is made wet with clarified butter.2

The dark egression, i.e. the njght of the sun. Bay steeds having
beautiful wings are the draught-animals, i. e. the rays of the sun.3 When
from heaven, from the common dwelling-place of waters, i. e. the sun, they
turn down towards the earth, the latter is made wet with clarified butter,
i.e. water. The word yhrta is a synonym of water; it is derived from
(the root) ghr, meaning to besprinkle. Moreover, there is a Brahmana
passage: Agni verily sends forth rain from this world. Having become
[indeed] the space-coverer (i.e. cloud) in the atmosphere, it. rains; the
Maruts conduct the emitted rain. When, indeed, the sun turns round fire
with his rays, then it rains.4 As to (the view) that after ascension the
series of descending is designed, (we reply) that this takes place by the
injunction of the sacred texts. As to (the view) that the oblation assigned
to Vaisvanara is distributed in twelve potsherds, (we reply) that the num-
ber of potsherds has no (reference to) the explanation (of the function),
for the oblation5 assigned to the sun is distributed in one, as well as
in five potsherds. As to the Brahmank quotation, (we reply) that the
Brahmanas, indeed, speak of many divisions, as : the earth is Vaisvanara,
the year is Vaisvanara, Brahmana is VaiSvanara,6 and so on.

As to (the view) that invocations in the liturgy are addressed to
VaisVanara, the sun, (we reply) that the liturgy is addressed to this very
(terrestrial) fire. ' Who shone for the tribes of men.' 7 As to (the view) that

1 i. 164. 51 ; TA. i. 9. 5. 6 The quotation is untraced.

* i. 1C4. 47; AV. 6. 22. 1. 'The quotation is untraced. It is the

3 Cf Brh. D. ii. 8-9. terrestrial fire which shines for men alone.

< TS. ii! 4. 1. 2 ; KS. xi. 10. Durga.

5 Cf. KB.v. 8 : Atha yat saurya, ekakapalah.

7. a;] VAISVANARA 127

the chdndomika l hymn is addressed to VaisVanara, the sun, (we reply) that
it is addressed to this very (i. e. the terrestrial) fire.

Sacrificed with blazing fires.12 Blazing fires, profusely generated fires, or
burning fires ; it is with them that the sacrifice is made. As to (the view)
that the hymn,3 ' Libation to be drunk ', is addressed to VaisVanara, the sun,
(we reply) that it is addressed to this very (terrestrial) fire.

(Here ends the twenty-fourth section.)

The undecaying and pleasant libation to be drunk is sacrificed in fire
which touches heaven and knows the sun. For its maintenance, existence,
and support, the gods spread it with food.4

The oblation which is to be drunk, which is pleasant and undecaying,
is sacrificed in fire which touches heaven and knows the sun. For all the
various actions, i. e. maintenance, existence, and support, the gods spread
this fire with food. Moreover, the seer said :

(Here ends the twenty-fifth sectioii.)

The mighty seized him in the lap of the waters ; the tribes attended on
the king worthy of honour. The messenger brought Agni from the sun,
MatarisVan (brought) VaisVanara from afar.5

Seated in the lap, in the bosom, of the waters, i. e. in the mighty world of
the atmosphere, the groups of mighty atmospheric gods seized him like tribes
who wait upon the king. Worthy of honour, having panegyrics addressed
to him, or worthy of respect [or worthy of worship]. Whom the messenger
of the gods brought from the shining one, the sun who drives away darkness,
whoimpels all things and who is very far. [Or else] the seer called Matarisvan,
the bringer of this VaisVanara fire. Matarisvan is air : it breathes in the
atmosphere, or moves quickly in the atmosphere. Now the seer praises
him with the following two stanzas in order to enter into all places.

(Here ends the twenty-sixth section.)

At night Agni becomes the head of the world. Then in the morning he
is born as the rising sun. This is the supernatural power of the holy ones
that with full knowledge he accomplishes the work so quickly.6

The head is (so called because) the body depends on it. He who is the
head7 of all beings at night is Agni, thence he himself is born as the sun rising

1 VS. 33. 92. « x. 88. 6.

2 6ftnkh. 6r. S. x. 10. 8C. 7 Just as it is impossible to live without
s x. 88. 4 x. 88. 1. a head, so life is not possible without fire.
8 vi. 8. 4. . Durga.

128 VAISVANARA [7. 27

in the morning,1 They know this profound wisdom of the holy gods who
accomplish sacrifices: the work that he performs with full knowledge,
i.e. hastening he goes through all places. The stanza following this
explains it still more.

(Here ends the twenty-seventh section,.)

With a hymn, in heaven, the gods generated Agni, who fills both heaven
and earth, with powers. They made him for a threefold existence indeed.
He ripens herbs of every kind.2

The gods made that Agrii, whom they generated in heaven and earth
with a hymn and who fills both heaven and earth, with [powers], i.e.
actions, for threefold existence. ' For the terrestrial, atmospheric, and
celestial (existence)/ says &akapuni. There is a Brahmana passage: Its
third part, which is in heaven, is the sun.3 With these words, the seer
praises him with reference to fire. Now, in the following stanza, the seer
praises him with reference to the sun.

(Here ends the tweitiy-eighth section.)

When the holy gods .set him, the sun, the son of Aditi, in heaven. When
the ever- wandering pair come to life, then they behold all the worlds.4

When all the holy gods set him, the sun, [Aditi's son], son of Aditi,
in heaven, when the wandering couple, i. e. the couple that always wanders
together, i. e. the sun and the dawn, were created. How is the word
mithuiut 6 (couple) derived ? It is derived from (the root) mi, meaning to
depend, with the suffix thu or tha, having the root nl or van as the last
member. Depending on each other, they lead each other, or win each
other.

Its (meaning), i. e. ' human couple ', is derived from the same root also ;
or else they win each other, when they are united. Now. in the following
stanza, the seer praises him with reference to Agni.0

(Here cuds the twenty- ninth section.)

Where the lower and the- higher dispute as to which of us, the two
leaders of sacrifice, knows more. The friends who enjoy together, and
accomplish the sacrifice, were- competent. Now who will decide this ? 7

Where the divine sacrifices, i. e. this (terrestrial) and that atmospheric

1 Cf. AB. viii : « The sun verily enters into 4 x. 88. 11.

fire when setting. Hfe then disappears. 5 Cf. AB. v. 16 : mithunam vat pa/avaA,

Agrii verily is born M th« »un'. 'cattle verily are the couple*.

« x. 88. 10. • Cf. Muir, op. cit., vol. v, p. 207.

* The quotation is untraced. ; x. 88. 17.

8. 2] VAlSVANARA 129

Agni, dispute, as to which of us two knows more about the sacrifice.
Which of the priests, who tell the same tale, and who enjoy together,
and who are the accomplishes of sacrifice, will decide this for us?
The stanza following this explains it still more clearly.
(Here ends the thirtieth section.}

O Matarisvan, as long as the birds of beautiful wings wear directly the
illumination of dawn, so long the Brahmana, sitting lower than the sacrifice,
and approaching the sacrifice, bears it.1

As long as there is the illumination or the manifestation of dawn. The
particle of comparison is here used in the sense of * directly ', as * place
it .directly here'. (As long as) birds of beautiful wings, which fly
in a beautiful manner, i. e. these nights, O MatarisVan, wear the light of
the bright colour, so long the Brahmana sacrificer, who approaches the
sacrificer and sits lower than this sacrificer, i. e. this Agni, bears it.

But the recitation of the sacrificer is addressed to VaisVanara, who is
not Agni : 0 divine Savitr, he chooses thee, i. e. this fire, for the sacri-
fice, along with thy father, VaisVanara. The seer calls this very fire
* Savitr ' (stimulator), and the atmospheric or the celestial fire, who is the
progenitor of all, ' father '. He to whom the hymn is addressed and the
oblation is offered is this same (terrestrial) Agni VaisVanara. These two
upper luminaries receive (praise and oblations) under this appellation
incidentally only.

(Here ends the thirty-first

CHAPTEE VIII

FROM what root is dravinodah (giver of wealth) derived ? Dravinam
means wealth (so called) because people run ( */dru) towards it, or strength
(so called) because people run by means of it; dravinodah (therefore)
means the giver of wealth or strength.2 The following stanza is addressed
to him.

(Here ends the first section.)

Thou art the giver of wealth. In worship, the priests with stones in
their hands adore the god in sacrifices.3

It is thou who art the giver of wealth.4 The word dravinasah means

« x. 88. 19. » i. 15. 7.

a ' Distributor of blessings ' ; cf. Roth, op. * Roth construes dravinoddh with priests,

cit.t p. 116 ; cf. also Grassmann, op. cit., p. 645 ; taking it as nom.pl. Yflska, however, explains

cf. Brh. D. ii 25. it as nom. sing.

I

130 DRAVINODAS [8. 2

people who sit down (to distribute) wealth, or who prepare (offerings of)
wealth. Or else it means a cup of soma : * let him drink from this.' They
adore, i. e. implore, praise, increase, or worship the god in sacrifices.

But who is this giver of wealth ? ' It is Indra ', says Kraustuki ; ' he is
the most liberal giver of strength and wealth,1 and all deeds relating to
strength belong to him/ The seer also says :

I think he is indeed born of energetic strength.2

Moreover a seer calls Agni a descendant of the giver of wealth, because
he is born from him.3

Who generated fire between two stones.4 This too is a Vedic
quotation.

Further, there are expressions relating to the 'giver of wealth' in
(stanzas used in) sacrifices and offered to the seasons. 'Indra's drink',
again, is the (name) of their vessel. Further, he is praised with reference
to the drinking of soma. Further, a seer says : May the giver of wealth
and his descendant drink.5

' This very (i. e. terrestrial) Agni is called " giver of wealth ",' says
£akapuni. The expressions referring to ' the giver of wealth ' are found in
hymns addressed to Agni only.6

Gods supported Agni, giver of wealth.7 This too is a Vedic quotation.
As to (the view) that Indra is the most liberal giver of strength and wealth,
(we reply) that all gods possess supernatural power. As to (the quotation)
' I think he is indeed born of energetic strength ',8 (we reply) that this
very (i. e. terrestrial) tire is produced when churned with energetic strength ;
he is therefore called ' son of strength ', ' offspring of strength ', ' child of
strength ', and so on.9 As to (the view) that a seer calls Agni ' a descendant
of the giver of wealth ', (we reply) that he is so called as he is generated
by the priests, who are here called ' givers of wealth ', because they offer
oblations.10

This son of seers is the overlord.11 This too is a Vedic quotation. As
to (the view) that ' Indra's drink ' is the name of their drinking-cup, (we
reply) that it is a mere apportionment,12 as all the cups used in drinking
soma are called ' belonging to Vayu '. As to (the view) that he is

Cf. Brh. D. iii. 61. p. 91 ; cf. Brh, D. iii. 62, 64.

x. 73. 10. 10 Cf. Brh. D. iii. 63-4.

i. e. Agni is born from Indra. Durga. " AV. 4. 39. 9 ; VS. 5. 4.

ii. 12. 3 ; AV. 20. 34. 3. " Roth translates bhaktimdtram as ehrende

The quotation is untraced. (Einladwig), i. e. ' honouring invitation'. See

Cf. Brh. D. iii. 65. op. cit., p. 116: the etymological meaning of

i. 96. 1. bhakti ( V&/tcy) is distribution, cf. Grassmann,

x. 73. 10. op. ct't., p. 921. Durga's explanation of the

Cf. Professor Macdonell, Vedic Mythology, same word is not quite clear.

8. 4] DRAVINODAS 131

praised with reference to the drinking of soma, (we reply) that this
happens in his (Agni's) case also.

Accompanied by associating troops, and rejoicing, drink soma.1 This
too is a Vedic quotation. As to (the quotation) l May the giver of wealth
and his descendants drink ', (we reply) that it refers to this very (i. e. ter-
restrial) fire.

(Here ends the second section.)

May thy draught animals, with which thou di ivest without being
injured, become fat. O lord of the forest, O courageous one, drink thou
soma, O giver of wealth, from (the cup called) nestra, together with the
seasons.-

May thy draught animals, i.e. the team which draws (the chariot),
with which thou drivest, without suffering any injury, become fat. Be
firm. Having stirred3 and having approved,4 O courageous one, (drink)
thou from the nestra (cup), placed on the subordinate altar. Dhisnya
— dhisaiiya, i. e. the subordinate altar, (so called) because it is the place of
recitation. Dhiscwid [means speech] is derived from (the root) dhis used in
the sense ' to hold '.5 Or else it distributes or procures intelligence. He is
called 'the lord of forests', because he is the protector or benefactor6
of forests. Vanam (forest) is derived from (the root) van (to win). Drink
with the seasons, i. e. with periods of time.

(Here etids tlie third section.)

Now therefore the Aprl deities. From what root is Aprl derived?
From (the root) dp (to obtain) or from prl (to please). There is also a
Brahmana passage '. One pleases them with Aprl hymns.7 Of these,
Idhma (fuel) comes foremost. Fuel is (so called) from -being kindled
(sam Vidh). The following stanza is addressed to him.
(Here emls the fourth section.)

1 v. 60. 8. meaning.' Durga.

2 ii. 37. 3. 6 According to Durga, Agni is the protector
9 ( Having mixed, i. e. mixed together with of forests, or trees of forests, because he does

the finger. It is the habit of the people who not burn them, although he is capable of

drink, to shake the liquid with their finger.' doing so, as he exists in their interior. Roth

Du/ga. has misunderstood Durga, as the following

4 Durga paraphrases abhi-gtirya by abhyud- remark of his shows : ' Agni is so called

yamya, i.e. 'having lifted up'; Roth (op. ct'6) because, according to Durga, he can burn

translates aafnehmend, i.e. 'taking up', cf. wood'. See op. cit., p. 116; cf. Brh. D.

Grassmann, op. cit., p. 402. iii. 26.

8 « Speech holds the meaning, for eternal 7 AB. ii. 4 ; KB. x. 3. 2.
indeed is the connexion between speech and

132 IDHMA [8. 5

Kindled to-day in the abode of man, O god, having all created beings as
thy property, thou offerest sacrifice to the gods. And, O wise one, having
plenty of friends, bring (them) ; thou art the messenger, thou art the
learned bard.1

Kindled to-day in the house of every man, O god, having all created
beings as thy property, thou offerest sacrifice to the gods. And O wise one,
i. e. one who possesses knowledge, having plenty of friends,2 bring them.
Thou art the messenger, thou art the [learned], i.e. having profound
knowledge, bard. ' Idhma is sacrifice,' says Katthakya. 'It is Agni,'
says £akapuni.

Tanuiwpout? ' one's own son '. [' It is clarified butter/ says Katthakya.]
The word napdt is a synonym of offspring which does not immediately
succeed a person (i. e. a grandson) : 4 it is very much propagated down-
wards. In this case, the cow is called tanu (because) delicious things are
prepared (tatdh) from her. Milk is produced from the cow, and the clarified
butter is produced from milk. ' It is Agni,' says Sakapuni. Waters are
here called tanu (because) they are spread in the atmosphere. Herbs and
trees are produced from waters and this (fire) is produced from herbs and
trees. The following stanza is addressed to him.

(Here ends the fifth section.)

O bright-tongued Tanunapat, having anointed the leading paths of
the sacred rite with honey, be sweet. Directing the act of worship and our
thoughts together with our prayers, carry our sacrifice to the gods.5

' Nara-saima, is sacrifice', says Katthakya ; ' seated men (nardk) praise
( V&ams) gods in sacrifice.' 6 ' It is Agni ', says 6akapuni ; ' he is to be
praised by men.' The following stanza is addressed to him.
(Here ends the sixth section.)

Of these, the gods, who are skilful, pure, meditative, and who enjoy
both kinds of oblations, we will praise the greatness of the adorable
Narasamsa with sacrifices.7

1 x. 110. 1 ; AV. 5. 12. 1 ; VS. 29. 25. grandson of the cow ; (2) Agni, the grandson

2 Durgu explains the word mitrd-mahah as of waters, i.e. the offspring of trees and herbs
'one who is honoured by his friends'; ac- which are produced from waters. According
cording to Roth, op.' cit., p. 117, it means to Roth , loc. cit., it does not necessarily mean
huldreich, i. e. ' gracious '. The accent shows ' a grandson ', but ' a descendant in general ' ;
it to be a possessive compound, and it may be cf. Grassmann, op. cit., p. 520, ' a son of one's
translated as 'one whose might is his own self.

friends' ; cf. Grassmann, op. cit., p. 1040. 4 Cf. Brh. D. ii. 27.

8 According to Durga, it means a 'grand- 5 x. 110. 2; AV. 5. 12. 2; VS. 29. 26.

son ', and signifies (1) clarified butter, i. e. the 6 Cf. Brh. D. ii. 28 ; iii. 2^3.

offspring of milk, which is itself produced 7 vii. 2. 2; VS. 29. 27.
from the cow : thus clarified butter is the

8. 9] BARKIS 133

Of these,1 the gods, who are of noble deeds, pure, promoters of medita-
tion, and who enjoy oblations of both kinds, i. e. the soma and other
oblations, or the mystical and the supplementary ones, we will highly
praise the greatness of the holy Naras*amsa.

Ilah2 is derived from (the root) id, meaning to praise, or from liidh
(to kindle). The following stanza is addressed to him.

(Here ends the seventh section.)

Being invoked thou art to be praised and worshipped. O Agni,
come united with the Vasus. 0 great one, thou art the sacrificer of
the gods. As such, O excellent sacrificer, do thou sacrifice to them, incited
(by us).3

Being invoked thou shouldest be praised and worshipped. O Agni,
come associated together with the Vasus. O great one, thou art the sacrificer
of the gods. The word yahva is a synonym of great, i. e. gone ( Vya), and
invoked ( Vhu). As such, O excellent sacrificer, do thou sacrifice to them,
incited (by us). Incited, impelled, or implored. Excellent sacrificer, the
best sacrificer.

Barhih* (grass) is (so called) from growing rapidly. The following
stanza is addressed to him.

(Here ends the eighth section.)

The grass in the eastern direction is twisted at daybreak with injunc-
tions for the covering of this earth. He spreads it farther and farther to
make the best and most comfortable seat for the gods and Aditi.6

The grass in the eastern direction is strewn at daybreak, in the first
period of the day, with injunctions in order to cover6 this earth. He
spreads it [farther and farther] : it is scattered to a great extent, or spread
to a great extent. Best, excellent, or very wide. A most comfortable seat
for the gods and Aditi. The word syonam is a synonym of comfort; it is
derived from (the root) so (to rest) : they rest in it, or it is to be
resorted to.

1 Roth (op. dt.j p. 118) construes etdm with According to Roth, loc. dt., it means one to
Narafawsasya, i.e. the plural with the singu- whom prayer is addressed, i.e. Agni.

lar. which is grammatically impossible. He s x. 110. 8 ; AV. 5. 12. 3 ; VS. 29. 28.

defends himself by saying that Narafaiiisasya 4 Cf. Profesaor Macdonell, Vedic Mythology,

= Narandm, but without any support or p. 154.

justification, He explains this as virorum 8 x. 110. 4 ; AV. 5. 12. 4; VS. 29. 29.

imperium tentns, i.e. ' holding power over c Roth, op. cit., p. 119, translates vastoh by rft-

men '. Cf. Grassmann, op. cit., p. 713. luculo, i. e. ' at dawn ', and Durga explains it as

2 Cf. AB. ii. 1, i.e. the food of oblation. 'for covering'. Cf. Grassmann, op. cit., p. 1238.

134 DAWN AND NIGHT [8. 9

Dvdrah (door) is derived from (the root) ju (to press forward), or from
dru (to move), or from the causal of vr (to exclude). The following stanza
is addressed to them.

(Here ends the ninth section.)

Spacious doors remain wide open like beautiful wives for their husbands.
O divine doors, great and all-impellers, be easy of access to the gods.1

Having spaciousness, make yourself wide open as exceedingly beautiful
wives do their thighs for their husbands in sexual intercourse. The thighs
are the most beautiful parts (of the body). O divine doors, mighty,
i. e. great. All-impellers, i. e. all come to the sacrifice through them. * It is
the door of the house,' says Katthakya. * It is Agni/ says Sakapuni.

Usdsdnalctd — dawn and night. Dawn has been explained. The word
naktd is a synonym of night : it anoints beings with dew ; or else it is
(called) night (because) its colour is indistinct.2 The following stanza is
addressed to them.

(Here ends the tenth section.)

Pressing forward, adorable, brought near each other, dawn and night
the divine women, mighty, shining beautifully and putting forth beauty
adorned in a radiant manner, may sit down on the seat 3 (yoni).

Smiling or causing good sleep,4 may (they) take their seat or sit down,
i. e. the holy ones, neighbours of each other, divine women, mighty, shining
beautifully, i. e. resplendent, and putting forth beauty adorned in a radiant
manner. &ukra (radiant) is derived from (the root) sue, meaning to shine.
The word pesas is a synonym of beauty ; it is derived from (the root) pis
(to adorn) : it is well adorned.

Daivya, hotdra means the two divine sacrificers, i.e. this (terrestrial)
and that (atmospheric) Agni. The following stanza is addressed to them.
(Here ends the eleventh section.)

The two divine sacrificers are foremost, sweet-voiced, and the measurers
of sacrifice for the man to worship. They are inciters, active in the sacrifices,
and with injunctions point out the light in the eastern direction.6

1 x. 110. 5 ; AV. 5. 12. 5; VS. 29. 80. nominative form of sutvi, * to distribute' ;

8 Cf. Brh. D. iii. 9. cf. Sayana's derivation quoted by Roth, loc. cit.

3 x. 110. 6; AV. 5. 12. 6; 27. 8 ; VS. 29. 81. It is, however, a participle of sutvi which

4 Yaska explains suscayanfi as ' smiling, or is derived from su (to press), and means
causing sleep '. Durga follows Yaska. Ac- ' pressing ' ; cf. Grassmann, op. cit., p. 1558.
cording to Roth, op. oit., p. 119, it is a de- • x. 110. 7 ; AV. 5. 12. 7 ; VS.' 29. 82.

8. 15] TVASTR 135

The two divine sacrificers are foremost, endowed with sweet speech,
and the creators of sacrifice for the man [for every man] to worship.
They are inciters, workers in sacrifices, who enjoin that one should offer
sacrifice in the eastern direction.

Tisro devlh means the three goddesses. The following stanza is addressed

to them.

(Here ends the twelfth section.)

May the light of the sun come to our sacrifice quickly, and speech, here
instructing like man : May Sarasvati and the three goddesses of noble deeds
sit on this most comfortable seat of grass.1

May the light of the sun come soon to our sacrifice. The sun is
(called) bharata : its light (therefore) is (called) bharati.2 And (may) speech,
instructing here like a man, (come to us). May Sarasvati and the three
goddesses of noble actions sit on this comfortable seat of grass.

' Tvastr 3 (is so called because) it pervades quickly,' say the etymologists.
Or it may be derived from (the root) tvist meaning to shine, or from tvaks,
meaning to do. The following stanza is addressed to him.
(Here ends the thirteenth section.}

O wise and excellent sacrificer, incited (by us) sacrifice here to-day to
the god Tvastr, who adorned these two progenitors, i.e. heaven and earth, and
all the worlds with beauty.4

0 wise and excellent sacrificer, incited (by us) sacrifice here to-day to
god Tvastr, who made these two progenitors, i.e. heaven and earth, and
all created beings beautiful. According to some, Tvastr is an atmospheric
deity, because he is enlisted among the atmospheric gods.5 * He is Agni,'
says Sakapuni, The following, another stanza, is addressed to him.
(Here ends the fourteenth section.)

Spreader of light, the beautiful one grows among them, elevated by
his own glory in the lap of the oblique. Both were afraid of Tvastr,
who was being born, turning back, they both serve the lion.6

Light is (so called) from making (things) well known. The diffuser of
light, the beautiful one grows among them. Carn (beautiful) is derived
from the root car (to be diffused). Jihmam (oblique) is derived from the

1 x. 110. 8 ; AV. 5. 12. 8 ; VS. 29. 33. * Cf. Professor Macdonell, Vedic Mythology,

8 According to Yaska, bharati means 'the pp. 116, 117; cf. Brh.D. iii. 16.

light of the sun'. But bharati and ild «-x. 110. 9 ; AV. 5. 12. 9; VS. 29. 34.

evidently stand in opposition to each other : 5 Cf. Brh. D. iii. 25.

i. e. as goddesses of speech ; cf. Grassmann, * i. 95. 5.

op. cit., p. 938.

136 LORD OF HERBS [8.15

root ha, (to bound). Elevated, held up. By his own glory, by the glory
of his own self. In the lap, i. e. bosom. Both were afraid of Tvastr, who
was being born. [Turning back, they both serve the Hon.] Heaven and
earth, or day and night, or the two sticks of wood : turned towards the
lion, i. e. the vanquisher, they both 1 attend upon him.
(Here ends the fifteenth section.)

Vanaspatih 2 (lord of herbs) has been explained. The following stanza
is addressed to him.

(Here ends the sixteenth sectum.)

Preparing the food and the season by oblations to the gods, bestow them
thyself. May the lord of herbs, the god pacifier, and Agni enjoy the
oblations with honey and clarified butter.3

Having prepared 4 the food and oblations at the proper time of perform-
ing the sacrifice, bestow thyself on thyself. May these three, i. e. the lord
of herbs, the god pacifier, and Agni, enjoy the oblation with honey and
clarified butter.5

But who is the lord of herbs'? 'It is the sacrificial post/ says
Katthakya. ' It is Agni,' says Sakapuni. The following, another stanza, is
addressed to him.

(Here ends the seventeenth section.)

O lord of herbs, lovers of the gods anoint thee with divine honey in
sacrifice. Whether thou standest uplifted or whether thy abode is in the
lap of this mother, here bestow wealth on us.6

Lovers of the gods anoint thee, 0 lord of herbs, with divine honey and
clarified butter in sacrifice. Whether thou standest uplifted, or whether thy
dwelling-place is made in the lap, i. e. bosom, of this mother, thou shalt give
us riches.

' It is Agni,' eays Sakapuni. The following, another stanza, is addressed
to him.

(Here ends the eighteenth section.)

1 The word both refers to the two arms of loc. cit., makes it an attribute of gttrtena, i. e.

the priest who produces fire by attrition.^ 'with sweet butter', a very far-fetched ex-

Cf. Roth, p. 120. planation. The same word occurs in iii. 8. 1,

1 See above, § 8. quoted in the next section, coupled with

• x. 110. 10 ; AV. 5. 12. 10 ; VS. 29. 86. daivyma, i. e. ' divine '. From the comparison

4 Roth, op. cit, p. 120, translates samanjan of this passage it is clear that madhund cannot
as tchlingendj i. e. swallowing. be taken as an attribute.

5 Yftska, followed by Durga, explains mo- « iii. 8. 1.
dhund as a noun, i.e. 'with honey*. Roth,

8. zi] SVAHA 137

O lord of herbs, having golden wings, circumambulating and having
fastened oblations with a cord, carry them to the gods along the most
straight paths of sacrifice ; this is thy object from the days of yore.1

O lord of herbs, (carry) oblations to the gods ; having golden wings,
i. e. wings of the sacred law. Or else it may have been used for the sake
of comparison, i. e. whose wings glitter like gold. This is thy object from
the days of yore, it is an ancient object of thine, hence we address thee.
Cany (oblations) along the paths of sacrifice, which are the most straight,
i. e. whose course is most straight, which abound in water, and which are
free from darkness: The following, another stanza, is addressed to him.
(Here ends the nineteenth section.)

O lord of herbs, learned in all the ways, having fastened the oblations
with the most beautiful cord, carry them to the gods, O thou desirous of
bestowing, and among the immortals proclaim the giver.2

O lord of herbs, having fastened with the most beautiful cord,3 carry
the oblations of the giver 4 to the gods [in sacrifice] : learned in all
ways, i.e. well versed in ail branches of knowledge. And proclaim the
giver among the immortals, i. e. gods.

Consecrations by saying ' hail ! ' (they are so called because) the word
svdha (hail !) is uttered in them ; or speech herself said, ' well, ho ! ' or one
addresses himself, or one offers oblation consecrated with (svaha) ' hail '.
The following stanza is addressed to them.

(Here ends the twentieth section.)

As soon as he was born, he measured the sacrifice, Agni became the leader
of the gods. May the gods eat the oblations consecrated by the utterance
of ' hail ' in the speech of this sacrificer, set up in the eastern direction.5

As soon as he was born, he created the sacrifice. Agni became the chief
of the gods. May the gods eat the oblation consecrated with the utterance
of ' hail ' in the speech, i. e. mouth, of this sacrificer, set up in the eastern
direction. [With these words they sacrifice.]

With these words the Aprl deities are dealt with. Now who is the

1 MS. 4. 3. 7; 208. 10; KS. 18. 21 ; TB. the remark: 'of the giver, i.e. of the sacri-

iii. 6. 11. 2. ficer '. The word has no accent and can

« x. 70. 10 ; MS. 4. IS. 7 ; 209. 1 ; KS. 18. 21. therefore be vocative only and refer to Agni,

Cf. TB. iii. 6. 12. 1. i.e. 'desirous of bestowing'. Roth, loc. cit.,

3 'With a well-twisted, strong cord', Roth, attributes the following meanings to it:

op. cit., p. 121. 'wooer, bridegroom, husband', Gras.smann,

4 Yaska explains didhisoh as gen. sing., op. cit., p. 600.

i. e. 'of the giver'. Dnrga amplifies it by c x> 110> n . AV. 5. l?. n ; VS. 29. 36.

138 APR! [8. a i

god to whom the introductory and the concluding oblations are offered 1 l
According to some, they are offered to Agni.

(Here ends the twenty-first section.)

The introductory and the concluding oblations are exclusively mine.
Give me, O gods, the juicy portion of the offering : butter of waters and
the fragrant exhalations of herbs. May the life of Agni be long.2

The introductory and the concluding oblations are exclusively thine,
and so will be the juicy portions of the offerings ; nay, this whole sacrifice
will be thine, O Agni ; to thee will bow down the four quarters.3

Further, there is a Brahmana passage : Verily, to Agni belong the
introductory, and to Agni the concluding oblations.4 According to others,
they have the metres as their deities. There is a Brahmana passage : Verily,
to the metres belong the introductory, and to metres the concluding obla-
tions.5 According to others, they have the seasons as their deities. There is
a Brahmana passage : Verily, to the seasons belong.the introductory, to the
seasons the concluding oblations.6 [According to others, they have sacrificial
animals as their deities. There is a Brahmana passage : Verily, to sacrificial
animals belong the introductory, to sacrificial animals the concluding
oblations.7] According to others, they have breath as their deity. There
is a Brahmana passage: Verily, to breath belong the introductory, to
breath the concluding oblations.8 According to others, they have soul as
their deity. There is a Brahmana passage : Verily, to soul belong the
introductory, to soul the concluding oblations.9

But the well-considered view is that they are addressed to Agni. The
rest is mere apportionment. Then why are these views put forward?
It is well known : A person, about to utter the sound vasat, should meditate
on the particular deity to whom the oblation is offered.10

With these words, these eleven Apri hymns are dealt with. Of these,
the hymns of Vasistha, Atri, Vadhryasva, and Grtsamada are addressed to
Narasamsa ; the hymns of Medhatithi, Dirghatamas, and that of invitation
(praisas) to both (i. e. Naras*amsa and Tanunapat). The hymns other than
those (mentioned above) are therefore addressed to Tanunapat, to Taml-
napat.11

(Here ends the twenty-second section.)

1 Cf. Muir, op. ctt., vol. ii, pp. 175-6. 8 Cf. KB. vii. 1 : x. 3 ; AB. i. 11. 17 ; SB.

8 x. 51. 8. xi. 2. 7. 27.

8 x. 51. 9. • Cf. TS. vi. 1. 5. 4.

4 Cf. Muir, loc. dt. 10 Cf. GB. ii. 8. 4 ; AB. iii. 8.

5 Cf. SB. i. 3. 2. 9. " Cf. Roth, op. c#., p. 122 ; cf. Brh. D. n.
« Cf. 6B. i. 3. 2. 8 ; KB. iii. 4 ; MS. 1. 4. 12. 154-7.

7 Cf. KB. iii. 4.

9.4]

SAKUNI

139

CHAPTER IX

Now therefore we shall take up in order the terrestrial beings to which
panegyrics are addressed. Of these, the horse is the foremost. Awa
(horse) has been explained.1 The following stanza is addressed to him.
(Here ends the first section.)

The horse as draught animal desires a comfortable chariot and the
encouraging shout of the inciter ; the male organ (desires) the two hairy
rims ; the frog (desires) the pond ; flow, Indu, flow for Indra's sake.2

The horse as a draught animal ; the draught animal (desires) a com-
fortable (chariot) [the draught animal a chariot]. The word sukham
(comfortable) is a synonym of ' good '.

Good is auspicious, very suitable [or it proceeds in a very suitable
manner. Laughter ; goer, or protector, or benefactor ; the male organ goes
towards. Water causes to conceal.] Mana has been explained. The
following stanza is addressed to him.

(Here ends the second section.) 3

Let not Mitra, Varuna, Aryaman, Ayu, Indra, Rbhuksan, and the
Maruts overlook us, because we will proclaim the heroic deeds of the
horse, the courser, born of the gods, in the assembly.4

On account of our proclaiming the heroic deeds of the horse, the
courser, the racer, born of the gods, in the assembly, i. e. at sacrifice, may
not Mitra, Varuna, Aryaman, Ayu, Vayu, the swift one, Indra, the wide
dweller or the king of the Rbhus, and the Maruts overlook us.

A bird (is so called because) it is able to lift itself up, or to make
a sound, or to rush along, or else they wish him to be always auspicious,
or the word (sakuni, bird) may be derived from (the root) sak (to be able).5
The following stanza is addressed to him.

(Here ends the third section.)

Crying violently and proclaiming its nativity, it impels speech as a
rower a boat. O bird, be highly auspicious. May no apparition what-
soever find thee anywhere.6

1 See 2. 27 ; cf. also 1. 12. 3 ix. 112. 4.

8 The section in toto must be spurious ; cf.
Roth, op. cit.j p. 125. Mdnah as a masc. is
senseless, for it refers to -ma nah, ' not us ', of
the following quotation, nor has it been ex-

plained.

* i. 162. 1 ; VS. 25. 24.

B The etymological explanations of 4akv.ni
given by Yaska are the following :
and Vnt, (2) Vs'ak and Vnad, (8)
and Vfcf.

6 ii. 42. 1 ; cf. Brh. D. iv. 94.

140 MANDUKAS [9. 4

It cries violently, proclaiming its birth, i. e. its name is onomatopoetic.
It propels speech as a rower does a boat. O bird, be highly auspicious
i. e. exceedingly auspicious. Mangalam (auspicious) is derived from (the
root) gf, meaning to praise.1 Or else (from gf , to swallow), i. e. it swallows
evil things.2 Or else (the word) is anga-lam, i.e. having limbs." Ac-
cording to the etymologists (it is derived from Vmasj), i. e. it submerges
sin. Or else (people say) 'let it come to me'.4 May no overpowering
force find thee on any side.

A bird uttered a lowing sound to Grtsamada, as ne was about to proceed
(to acquire) a particular object.5 This is indicated by the following stanza.
(Here ends the fourth section.)

O bird, speak out what is auspicious in the south, and that which is .
auspicious in the north. Say what is auspicious in front of us and also
what is auspicious behind us.0

The stanza is explained by the mere reading of it.

Grtsamada = Grtsa-madtinti,, i. e. wise and joyful. The word grtaa is
a synonym of wise ; it is derived from (the root) gf, meaning to praise.

Maiidukah (frogs) = majjukdh, i. e. divers, (so called) from diving. Or
the word may be derived from (the root) mad, meaning to rejoice, or from
mand, meaning to be satisfied. ' It is derived from (the root) viand (to
decorate),' say the grammarians.7 Or else, their abode (okas) is in water
(maTide). Manda (water) is derived from (the root) mad (to rejoice) or from
miul (to be merry).8 The following stanza is addressed to them.
(Here ends the fifth section,.)

Sleeping for a year, the frogs have uttered forth speech, impelled by
the cloud, like Brahmanas engaged in religious rites.9

Sleeping for a year, the Brahmanas, who are engaged in religious
rites, i. e. who have taken the vow of silence. Or else a simile may have
been intended, i.e. (uttered speech) like Brahmanas, who are engaged in
religious rites. The frogs have uttered forth speech which has been
impelled by the cloud.10

1 The bird is an object of praise. Durga. 5 ' Signifying success.' Durgti.

2 Auspiciousness destroys misfortunes as ° RVKH. 2. 43. 1 ; cf. Professor Macdonell,
soon as they arise. Durga. Vedic Mythology, p. 152.

3 According to Durga, lam = ram, the pos- 7 ' The frogs are adorned with variegated
sessive suffix : the letter m is added without lines on their skin by nature.' Durga.

any meaning, and anga signifies the various 8 The sentence is omitted by Durga.
ingredients, as honey, milk, &c., of the 9 vii. 103. 1; AV. 4. 15. 13; cf. Brli.D.

vi. 27.

4 i. e. Mawjala is derived from the root gam 10 Cf. Professor Macdonell, Vedic Mythology,
with ?»a»n, i. e. 'going to me'. p. 151.

>. 8] DICE 141

Vasistha, desirous of rain, praised the cloud. Frogs applauded him. On
seeing the applauding frogs, he praised them. This is indicated by the
following stanza.

(Here ends the sixth section.)

O frog, join me. O swimmer, invoke rain. Float in the middle of
the pond, having spread your four feet.1

The stanza is explained by the mere reading of it.

Dice (aksah) are (so called because) they are obtained ( </«») by gamblers,
or (wealth) is obtained through them. The following stanza is addressed
to them.

(Here ends the seventh section.)

The waving ones of the great (tree), growing in windy places, rolling
on the gambling board, intoxicate me. The ever-wakeful berry of the
vibhldaka tree appears to me like a draught of soma that grows on
the Mujavat mountain.2

The waving berries of the mighty3 vibhidaka tree intoxicate me.
Growing in windy places, i. e. growing on mountain slopes. Rolling on
the gambling board. Board (irinam) is free from debt 4 (nir-rnam). It
is derived from (the root) rn (to go), i.e. it is distant. Or else, herbs
have been removed from it. Like a draught of soma growing on the
Mujavat mountain. Maujavatah, i. e. grown on Mujavat. Mujavat is
the name of a mountain, (so called because) it abounds in Saccharum
sara (munja). Munja is (so called because) it is thrown out (-vAnuc)
by a kind of rush. Isikd (a kind of rush) is derived from (the root) is,
meaning to go. This other (meaning of) islkd (i. e. arrow) is derived from
the same root also. Vibhidaka (name of a tree) is (so called) from piercing.
Wakeful is (so called) from keeping awake.5 The poet praises them
(i.e. dice) in the first and condemns them in the succeeding stanzas.6
This is known to be the composition of a seer made miserable by dice.

Grdvanah (stones) is derived from (the root) han (to kill), or from gf
(to praise), or from ymh (to seize). The following stanza is addressed
to them.7

(Here ends the eighth section.)

1 RVKH. 7. 103.

- x. 84. 1 ; R. Vidli. 3. 10. 1 ; cf. Brh. D.
vii. 36.

8 Yaska takes brhato as an adjective, agree-
ing svith vibhidakasya to be supplied, aa in
the text of the RV. vibhidakah in the nom.
sing, is the subject of the second line.

4 Debts incurred on the gambling board,

unlike others, are not payable by the de-
scendants of the debtors. Durga.

5 According to Durga, dice are called vrake-
ful, because they keep the winner awake
through the joy of winning, and the loser on
account orthe misery of his loss.

J See x. 84. 2-14.

7 x. 94. 1.

142 NARASAMSA [9. 9

Let them proclaim. Let us proclaim. Address the stones who speak
in return, when ye, O unsplit mountains, quick and rich in soma, together
bear the sound, i. e. invocation for Indra.1

Let them proclaim. Let us proclaim. Address the stones who speak
in return. When unsplit mountains, i. e. who are not to be split up.
Quick, making haste. Together (producing) soma. £lolca (call) is derived
from (the root) sf (to break open). Ghosa (sound) is derived from (the
root) gkus (to sound). You are rich in soma, or you are in the abodes of
one who is rich in soma.

A nardvamsa stanza is that with which men are praised. The follow-
ing stanza is addressed to it.

(Here ends the ninth section.)

I present, with wiscjom, the sublime hymns of Bhavya, who dwells on
the Sindhu — the unsurpassed king who, desirous of glory, measured out
a thousand libations for me.2

Sublime hymns, i. e. »ot childish, or not few. A child — turning round
for strength — is to be brought up. Or else his mother is sufficient for himx
or his mother is (a source of) strength for him. Or the word bctta (child) is
derived from bala (strength), with the negative particle placed in the
middle.3 I present with wisdom, i. e. with ingenuity of mind, or praise,
or intelligence. Of the King Bhavya, who dwells on the Sindhu, and who
prepared a thousand libations for me — the king who is unsurpassed, or
who is not, hasty, or who does not hurry, and who is desirous of praise.

(Here ends the tenth section.)

A king obtains praise on account of being associated with sacrifice,
and the paraphernalia of war from their association with the king. Of
these, the chariot comes first. Rathah (chariot) is derived from (the root)
mmh, meaning to speed, or from sthira by metathesis : * one sits in a chariot
with joy, or from rap (to chatter) [or from ras (to make a sound)].5 The
following stanza is addressed to it.6

O

(Here ends the eleventh section.)

* Cf. Professor Macdonell, op. ctf., pp. 154-5. Yaska, hence I agree with Durga in thinking

2 i. 126. 1 ; cf. Brh. D. iii. 165. that the passage is spurious.

3 The passage, ' A child ... in the middle ', 4 i. e. sthira > thara, and by metathesis ratha.
is omitted by Durga. It gives the etymo- "' The last two etymologies are omitted by
logical explanation of a word which neither Durga.

occurs in the text of the RV., nor in that of * Cf. Professor Macdonell, op. cit., p. 155.

9. 14] QUIVER 143

O lord of forests, our friend, promoter, and a noble hero, indeed be
firm in body. Thou art girt with cowhide, be strong. May thy rider
win what is to be won.1

O lord of forests, indeed be firm in thy limbs. Thou art our friend,
promoter, and a noble hero, i. e. a blessed hero. Thou art girt with cow-
hide, hence be strong, i. e. be very firm. May thy rider win what is
worthy of winning.

The word dundubhi* (drum) is onomatopoetic. Or else it is (so
called) being made of a split tree.3 Or it may be derived from (the
verb) dundubhya, meaning to make a sound. The following stanza is
addressed to it.

(Here ends tJie twelfth section.)

Fill earth and heaven also with thy roar. Let the immovable and the
movable think of thee everywhere. Besides, O drum, together with Indra
and the gods, keep off the enemy farther than afar.4

Fill earth and heaven with thy roar. Let them all that are immovable,
i. e. stationary, and that are non-stationary, think highly of thy loud call.
O drum, associated together with Indra and the gods, disperse the enemy
farther than what is very far.

Quiver is the receptacle of arrows. The following stanza is addressed
to it5

(Here eiids the thirteenth section.)

The father of many (daughters), and whose sons are many, clangs and
clashes, having reached the field of battle. Slung on the back, the quiver,
when hurled forth, conquers strifes and all the hostile armies.0

The father of many (daughters) and whose sons are many is with refer-
ence to arrows. When exposed, it smiles as it were. Or it is an onomato-
poetic word. Sahkdh (strife) is derived from (the root) sac (to suffer), or
from kr (to scatter), preceded by the preposition sam. Slung on the back it
conquers when hurled forth, is explained.

Handguard is (so called because) it is held firmly on the hand. The
following stanza is addressed to it.

(Here eiids the fourteenth section.)

1 vi. 47. 26 ; AV. 6. 125. 1 ; VS. 29. 52. (tree), and the latter from the root bhid.

2 Cf. Professor Macdonell, op. cit., p. 155. 4 vi. 47. 29; AV. 6. 126. 1 ; VS. 29. 55.

3 This gives the first derivation of the word 5 Cf. Professor Macdonell, loc. cit.
dundubhi, i. e. the former part from druma c vi. 75. 5 ; VS. 29. 42.

144 BRIDLES [9. 15

Like a serpent, it encompasses the arm with its coils, protecting it from
the impact of the bowstring. May the manly handguard, learned in all
expedients, well protect the man from all sides.1

Like a serpent, it encircles the arm with its coils, shielding it from the
strokes of the bowstring. The handguard well versed in all the sciences.
A man is (so called because) he possesses abundance of manly spirit,2 or
the word piiman (man) is derived from (the root) pums (to crush).

Bridles have been explained.3 The following stanza is addressed to

them.

(Here eiids the fifteenth section.)

Seated on the car, a skilful charioteer guides his steeds in front of him,
to whatever place he likes. Admire the greatness of the bridles. From
behind, the reins give direction to the mind.4

Seated on the car, a skilful charioteer, i. e. a noble charioteer, guides his
steeds, which are in front of him, to whatever place he likes. I worship
the greatness of bridles. The reins, although they are behind, give
direction to the mind.

Dhanus5 (bow) is derived from the root dhanv, meaning to go, or to
kill : the arrows are discharged from it. The following stanza is addressed

to it.

(Here ends the sixteenth section.)

May we win kine with the bow, and with the bow the combat. May we
win dreadful battles with the bow. The bow brings the desires of the
enemy to naught. May we conquer all quarters with bow.G

The stanza is explained by the mere reading of it.

Samadah (battle) = sam-adah (i. e. eating together) from (the root) ad
(to eat),7 or = sam-madah (i. e. raging together) from (the root) mad
(to rage).

Jya (bowstring) is derived from (the root) ji (to conquer), or from ji
(to conquer, cl. ix), or it is (so called because) it causes arrows to fly
quickly. The following stanza is addressed to it.

(Here ends the seventeenth section.)

Coming close to the ear as if desirous of whispering a secret, and
embracing its dear friend, this string, stretched on the bow, and leading us
to salvation in battle, utters a low shrill sound like a woman.8

1 vi. 75. 14 ; VS. 29. 51. 5 Cf. Professor Macdonell, toe. ctf.

2 Compared to a woman, who is poor in 6 vi. 75. 2 ; VS. 29. 89.

spirit, a man has more manlyx strength. 7 People devour each other, as it were, in
Durga. battle. Durga.

8 See 8. 9. * vi. 75. 8 ; VS. 29. 40.

< vi. 75. 6 ; VS. 29. 43.

9. 20] WHIP 145

It comes close to the ear as it' desirous of speaking. Embracing, as
it were, its dear friend, i.e. the arrow. It utters a [shrill] sound like
a woman. This string stretched on the bow. In battle, in strife. Leading
us to salvation, [leading us across].

Isu1 (arrow) is derived from (the root) is, meaning to go [or to kill].
The following stanza is addressed to it.

(Here ends the eighteenth section,.)

She wears a beautiful wing. Deer is her tooth. When hurled, she flies
girt with cow-phlegm. May the arrows grant us protection there where
men run to and fro.2

She wears a beautiful wing is with reference to the swift feathers of
arrows. Her tooth is made of the horn of deer.15 Or else it is derived
from (the root) mrg (to pursue).4 ' When hurled, she flies girt with cow-
phlegm ', has been explained.5 May the arrows grant us protection there
where men run in the same direction and in the opposite direction, i. e. pro-
tection in battles.

Lashing rod is called whip. Whip (kava) is (so called because) it
reveals (pra-kd#ayctfi) danger to the horse. Or else it is derived from (the
root) krs (to drag) on account of being small. Further, speech is called
(katsa because) it reveals meaning, or it rests in space; or it is derived
from (the root) kt^us (to make a noise). The following stanza is addressed to
the horsewhip.

(Here ends the nineteenth section.)

They strike their thighs and deal blows on their buttocks. O lashing-
rod, impel sagacious horses in battles.0

They strike their thighs, i.e. their moving thigh-bones. Sukthi (thigh-
bone) is derived from (the root) sac (to be united), the body is fixed in it.
And they deal blows on their buttocks.7 Jayhanam (buttock) is derived
from (the verb) janghanya (to strike repeatedly). 0 lashing rod, impel
horses that are [sagacious,] of highly-developed intelligence, in battles,
i. e. contests, or conflicts.

1 Cf. Professor Macdonell, loc. cit. enemy and of discrimination in attack.

2 vi. 75. 11 ; VS. 29. 48. » See 2. 5.

3 This gives the detailed description of an 6 vi. 75. 13.

arrow. The pointed end is made of the horn 7 Durga takes janghanti as a particle in

of a deer, which is very sharp, and the rest the vocative case, agreeing with adwljcml..

is covered with beautiful wings. Cf. Durga'.s This explanation is wrong. Not only is it

remarks. opposed to that of Yaska, but janghanti. as

' According to Durga, certain arrows possess the accent indicates, cannot be in the vocative

the power of pursuing even an invisible case.

146 WOODEN MACE [9. 20

Mortar (ulukhalam) is (so called because) it causes to spread out (uru-
karam), or it has a hole at the top, or it prepares food (urj-lcaram).
There is a Brahmana passage : * ' Make me large/ said he. Then indeed
he became a mortar. Verily, they call it uru-karam (causing to spread out),
indirectly ulukhalam, i. e. mortar. The following stanza is addressed to it.
(Here ends the twentieth section.)

Whenever, O Mortar, thou art set to work from house to house. Then
utter thy brightest sound like the trumpet of the conquerors.2
The stanza is explained by the mere reading of it.
(Here ends the twenty-first section,.)

Vrsabhah means one who rains down offspring, 3 or who increases the
seed very much. Vrsabhah is therefore so called from raining, i. e. whose
characteristic is to rain. The following stanza is addressed to him.
(Here ends the twenty-second section.)

Thundering they approached him. In the midst of the strife, they
made the bull shed water. Through him Mudgala won a hundred thousand
well-nourished kine in battle.4

Thundering they approached him is explained. They made the bull
shed water in the midst [of battle], i. e. the place of conquest or swiftness.
Through him (he conquered) the king of beautiful possessions.5 The verb
bharv means to eat. Or else, Mudgala won a thousand well-nourished kine
in battle. The word pradhana is a synonym of battle : treasures are
scattered forth in it.

Wooden mace, i. e. mace made of wood. With reference to it they
relate a legend. A seer Mudgala, a descendant of BhrmyasVa, having
yoked his bull and a wooden mace, and having fought in battle, won the
contest. This is indicated by the following stanza.

(Here ends the twenfy-third section.)

Look at this yoke of the bull and the wooden mace lying in the middle
of battle, with which Mudgala won a hundred thousand kine in battles.0

Look at this yoking together of the bull, and the wooden mace lying in
the middle of battle, with which Mudgala won a hundred thousand kine in
battles. The word prtan&jyam" is a synonym of battle, (so called) from
dispersing or conquering hostile armies. Mutlyalu means one who possesses

1 Cf. SB. vii. 5. 1. 12. 5 According to Durga, subhanan means a

a i. 28. 5 ; AB. vii. 17 ; cf. Brh. D. iii. 101. prosperous country, especially rich in barley.

3 Prajotpatti-kuranain retah sincati yonau. ° x. 102. 9.

Durga. 4 x. 1^2. 5. " Cf. Roth. op. ci'., p. 130.

9. 26] RIVERS 147

beans, or who swallows beans, or passion, or pride, or joy.1 Bka,rmyat>va,
a son of Bhrmyasva. Bhrmyasva means one whose horses are always
wandering, or he is (so called) from horse-breeding.

The word pituh is a synonym of food. It is derived from (the root) pa
(to protect), or from pa (to drink), or from pyay (to swell). The following
stanza is addressed to it.

(Here ends the tiventy -fourth section.}

Verily I will praise the food, the holder of great invigorating strength ;
with whose vigour Trita rent Vrtra limb by limb.2

I praise the food which contains great invigorating strength. The
word tavisi '' is a synonym of strength. It is derived from (the root) tu,
meaning to increase. With whose vigour, i. e. power, Trita, i. e. Indra who
abides in three places, rends Vrtra limb by limb.

Rivers have been explained.4 The following stanza is addressed to
them.

(Here ends the twenty-fifth section.)

Hear this my hymn of praise, O Ganga, Yamuna, Sarasvati, 6utudrl
together with Parusni, Marudvrdha with Asiknl, and Arjikiya with Vitasta
and Susoma.5

Attend0 to this my hymn of praise, O Ganga, Yamuna, Sarasvati,
Sutudri, Parusni, Marudvrdha with Asikni ; hear, O Arjikiya with Vitasta and
Susoma.7 This is the general sense. Now (follows) the etymological explana-
tion of every word. Ganga is (so called) from going ( </#am).8 Yamuna,
she flows, joining herself (with other rivers), or she flows gently.9 Saras-
vati— the word saras is a synonym of water, it is derived from (the root)
sr (to flow) — rich in water, outudrl, quick runner, rapid runner,10 or it
runs swiftly like one who is goaded. Iravati is called Parusni, i. e. having
joints, [shining,] winding. Asiknl, non-bright, non-white. The word sitam
is a synonym of white colour, its antithesis is (denoted by) a-sitam.
Marudvrdha, i. e. swollen by all other rivers and winds. Vitasta,, not
burnt,11 mighty, having high banks. Arjikiya is called Vipas", ;so called

1 Cf. Roth, op. cit., p. 129. created beings to the best place. Durga.

•' i. 187. 1. a There are no waves in it. Durga.

3 Cf. Roth, op. cit., p. 130. 10 Cf. Mbh. Adi-par., verse 6752, Satadha,

4 See 2. 24. vidruta yasmdc chatadrur iti visrutd 1.

fi x. 75. 3. n Durga says, on the authority of the

6 Cf. Muir, op. cit., vol. ii, p. 342. Sdmidhsni Brdhmana, that there was fire called

7 Cf. M. A. Stein, Bhandurkur Comm. Vol., Vtiidehaka which consumed all rivers except
pp. 21-9. this one.

* i.e. She goes to the best place, or <ends

K 2

148 HERBS [9. 26

because) it rises in rjuka, or it flows in a straight line. The Vipa6 is (so
called from bursting forth, or from loosening fetters, or from being extended.
It is called fetterless because the fetters of the moribund Vasistha were
loosened in it.1 Formerly it was called Urunjira. Susoma is the Sindhu,
(so called because) rivers flow towards it. Sindhu is (so called) from
flowing.

Apah (waters) is derived from (the root) o/p (to obtain). The, following
stanza is addressed to them.

(Here ends the twenty-sixth sect ion.)

Ye waters are indeed beneficent. As such bestow strength on us, so
that we may look upon great happiness.2

Ye waters are indeed a source of comfort. As such bestow food on us,
so that we may look upon great happiness, i. e. delight.

Herbs (osa-dhayah) are (so called because) they suck (dhayanti) the
burning element 3 (osat), or (because) people suck them when something is
burning (in the body). Or else they suck the morbid element (do$a).
The following stanza is addressed to them.

(Here ends the twenty-seventh section.)

I think there are indeed one hundred and seven abodes of the tawny
ones, the herbs, that were produced three ages before the gods, in days of
yore.4

I think there are indeed one hundred and seven abodes of the tawny
ones, i. e. tawny-coloured ones, the herbs, which carry off (disease) produced
three ages before the gods, in days of yore. There are three kinds of
abodes, i. e. places, names, and species. Here species are meant.5 Or else
there are seven hundred 6 vital parts of man, the herbs are applied on them.

Night has been explained.7 The following stanza is addressed to it.
(Here ends the tu'euty-eiy/tth- section.)

O night, the terrestrial region of the father together with (atmospheric)
places has been well filled. Thou art great, and encompassest the abodes
of heaven ; the dreadful darkness draws all around.8

1 Cf. Mbli. Adi-par., verses 6745 and 6750. 6 Yaska explains Satdm . . sapid ca. as

2 x. 9. 1. sapta-satom, i. e. 700. According to the

3 There are two etymologies given, (1) ordinary meaning of the words used, as
from */us (to burn) and *Jdhe to suck, (2) indicated by the accent and ca, the phrase
from 4/dus and Vdha. can only mean ' a hundred and seven'.

4 x. 97. 1. Cf. Professor Macdonell, op. cit., " See 2. 18.

p. 154. " RVKH. x. 127. J.

5 i. e. There are 107 kinds of herbs.

9. 3*] WILDERNESS 149

O night, thou hast well filled the terrestrial region along with the
places of the middle (region). Great, mighty, thou encompassest the abodes
of heaven ; the dreadful darkness draws all round the region.

Wilderness l is the wife of desert. Desert (aranya) is (so called because)
it is far (apa-arna) from the village, or because it is dull (a-ramaiia).
The following stanza is addressed to her.

(Here ends the twenty-ninth section.)

O wilderness, how is it that thou who disappearest in deserts ever
onwards dost not seek the village ? it appears that fear does not find thee.2

The seer 3 addresses her with the words, ' O wilderness, how is it that
thou who disappearest in deserts, i. e. forests, like one directed to some
place onwards, dost not seek the village ? It appears as if fear does not
find thee.' Or the word iva is used in the sense of slight apprehension
(i. e. the slightest fear).

Faith (srad-dha) is (so called) on account of being based on truth (vrad)*
The following stanza is addressed to it.

(Here eiuJs the thirtieth section.)

Through faith is fire kindled, through faith is oblation offered. With
our speech we announce faith at the head of fortune.6

Through faith is fire well kindled, through faith is oblation well offered.0
With our speech we announce faith to be at the head, i. e. the chief limb of
fortune, i. e. prosperity.

Earth has been explained.7 The following stanza is addressed to it.
(Here eiids the thirty-first section.)

O Earth, be pleasant, thornless providing a resting-place ; grant us
extensive protection.8

O Earth, be comfortable, thornless providing a resting-place. Rksarah
means ' thorn ', it is derived from (the verb) rch (to be stiff). Kantakah
(thorn) is (so called) (because it says to itself), Whom (kam) should I hurt

1 Cf. Professor Macdonell, op. cit., p. 154. and which does not undergo any change.

2 x. 146. 1. The tutelary deity of this intuition is called
5 Durga remarks that the poet lost his way xraddhd. Cf. Professor Macdonell, op. cit.}

in the forest, and being puzzled as to what p. 119-20.

direction it was, and being afraid, addresses r< x. 151. 1.

the goddess of the forest, ' How is it that I 6 Durga quotes a passage which says that

am afraid and thou art not ? ' the gods do not accept the oblations of the

4 Durga remarks that frad-dlul means that faithless,

intuitive attitude which one assumes towards 7 Seel. 13-14.

religion and' secular and spiritual matters 8 i. 22. 15.

150 WIFE OF AGNI [9. 33

i)1! or it may be derived from (the verb) krt (to pierce), or from
leant, meaning to go, i. e. it is very prominent on the tree. Grant us (let
them grant) 1 protection from all sides, i. e. extensive protection.

Apud (disease) has been explained.2 The following stanza is addressed

to it.

(Here ends the thirty-second section.)

Infatuating the heart of these (our enemies), seize their limbs; depart,
O Apva, approach (them), burn with flames in their hearts. Let our
enemies abide in blinding darkness.3

Infatuating the heart [the intellect] of these (our enemies), seize their
limbs ; depart, O Apva. approach them, burn their hearts with flames. Let
our enemies grope in blinding darkness.

Agnayi 4 is the wife of Agni. The following stanza is addressed to her.
(Here ends the thirty-third section.)

I call upon the wife of Indra, the wife of Varuna, and the wife of Agni
for welfare and for drinking soma.5

The stanza is explained by the mere reading of it.

(Here ends the thirty-fourth section,.)

Now, therefore, the eight pairs, mortar and pestle. Mortar 6 has been
explained. Pestle (musalam) is (so called because) it moves again and
again (muhuh-saram). The following stanza is addressed to them.
(Here ends the thirty-fifth section.)

Adorable, best winners of food, they are held aloft, devouring food like
steeds.7

Worthy of being worshipped with sacrifices, best distributors of food,
they are held aloft,8 devouring food like steeds.

Two receptacles of oblations, i. e. depositories of oblations. The follow-
ing stanza is addressed to them.

(Here ends tlte thirty-sixth section.)

1 The passage within brackets is omitted ing soma — a function not very appropriate
by the manuscripts of the longer recension for the wife of Agni.

and Durga. 5 i. 22. 12.

2 See 6. 12. fi See 9. 20.
3.x. 103. 12. 7 i.28. 7.

4 Cf. Professor Macdonell, op. cit., pp. 124-5. 8 The mortar is mounted or made to stand

Yaska's explanation that Agnayi is the wife upright ; the pestle is lifted up for pounding.

of Agni is liable to criticism, for in the Durga.
following stanza she is associated with drink-

9. 40] ENDS OF THE BOW 151

0 ye free from treachery, let the holy gods sit in your lap ; here, to-day,
to drink the soma.1

Let them (gods) sit in your lap, in your bosom, [or else, O ye not to
be injured]. Holy gods, accomplishers of sacrifice ; here, to-day, for the
drinking of soma. Heaven and earth have been explained.2 The following
stanza is addressed to them.

(Here ends the thirty-seventh section.)

To-day may heaven and earth extend our accomplishment, this sky-
touching sacrifice, to the gods.3

To-day may heaven and earth extend farther our performance, i. e. this
sky-touching sacrifice, to the gods.

Vipas and Sutudrl have been explained.4 The following stanza is
addressed to them.

(Here ends the thirty-eighth section.}

Like two bright cows, like two licking mothers, Vipas and 6utudri
hasten forth eagerly with their waters from the lap of the mountains;
contending like two mares let loose.5

From the lap of the mountains, i.e. from their mountainous abode.
Eagerly, i.e. longingly.0 Like two mares who are released, or who are out of
temper; Contending — the verb has is used in (the sense of) emulation — or
who are excited. Like two [bright] beautiful cows, two mothers licking
together,7 Vipas* and Sutudri hasten forth with their waters.

The ends of the bow are (so called because) they send forth arrows, or
they are made of wood, or they never fail. The following stanza is addressed
to them.

(Here ends the thirty-ninth section.)

Approaching each other like women of the same mind, they bear (arrows)
in their lap as a mother does a son. May these quivering ends of the bow,
having a mutual understanding, drive away the enemy, the unfriendly
people.8

Approaching each other like two women who have the same thought,
they bear arrows in their lap, i. e. bosom, as a mother does a child. May
these destructive ends of the bow, having a mutual understanding, drive
away the enemy, the unfriendly people.

1 ii. 41. 21. G i.e. Longing for their mutual confluence

3 See 1. 13. 14 ; 3. 22. or the sea. Durga.

3 ii. 41. 20. 7 i. e. Two mothers who want to lick the

* See 2. 24 ; 9. 26. same calf.

6 iii. 33. 1. * vi. 75. 4.

152 TWO GODDESSES [9. 40

Wind and sun.1 tiunah means wind, (so called) because it moves quickly
in the atmosphere, fftrah means the sun, (so called) from moving ( \/&r).
The following stanza is addressed to them.

(Here ends the fortieth section.)

O wind and sun, enjoy this praise. Sprinkle ye both this (earth) with
whatever water you make in heaven.2

The stanza is explained by the mere reading of it.

The two approving goddesses, the two goddesses who approve without
reflection, i. e. heaven and earth, or day and night. According to Katthakya,
they are crop and season. The following invitation is addressed to them.
(Here ends the forty-first section.)

The two approving goddesses who bestow treasures : of these two, one
shall remove the ills and hostilities, and the other shall bring noble treasures
for the sacrificer. Do ye both eat in order to win and to bestow treasures.
Sacrifice/1

The two approving goddesses, i. e. the two goddesses who approve with-
out reflection. [Who bestow treasures,] who distribute treasures. Of
these two, one causes ills and hostilities to be removed, and the other brings
excellent treasures for the sacrificer, in order to win or bestow treasures.
Do ye both eat, drink, or desire the sacrifice. With these words, the
invitation is expressed.

Two goddesses worshipped with food-oblations, two goddesses who are
to be worshipped with food- oblations, i.e. heaven and earth, or day and
night. According to Katthakya, they are crop and season. The following
invitation is addressed to them.

(Here ends the forty -second section.)

The two goddesses worshipped with food-oblations : one shall bring the
strengthening food, and the other a common meal and drink. May we
partake of the old with the new and of the new with the old. The two
goddesses worshipped with food-oblations, and causing strength, have
bestowed that strengthening food. Do ye both eat in order to win and
to bestow treasures. Sacrifice.4

The two goddesses worshipped with food-oblations, i.e. who are to be
worshipped with food-oblations. One brings food and juice, and the other
common meal and drink. May we partake of the old with the new and of
the new with the old. The two goddesses worshipped with food-oblations,

» Cf. Professor M.icdonell, op. cit., pp. 126-30. ? KS. 19. 18; MS. 4, 13. 8 ; 210. 1.
2 iv. 57. 5. « KS. 19. 13 ; MS. 4. 13 ; 210. 4.

10. 3] VAYU 153

and causing strength, have bestowed that strengthening food. Do ye both
eat and drink or enjoy desire, in order to win and to bestow treasures.
Sacrifice. With these words, the invitation is expressed.
(Here ends the forty-third section.)

CHAPTEK X

Now, therefore, (we shall take up) the deities of the middle region. Of
these, Vay u1 (wind) is the foremost. Vayu (wind) is derived from (the verb)
wl (to blow), or it may be derived from the verb m (meaning to move).
' It is derived from the verb i (to go),' says Sthaulasthivi, ' the letter v
being meaningless/ The following stanza is addressed to him.
(Here ends the first section.)

Come, O beautiful Vayu, these soma-juices are made ready. Drink
them, hear (our) call.2

Come, O Vayu, worthy of being seen. These soma-juices are made
ready [i. e. prepared] ; drink them and hear our call. What deity other
than the atmospheric will the seer thus address ?3

The following, another stanza, is addressed to him.
(Here ends the second section.)

May the ever-running steeds, the chariot- horses, who move in a straight
line, bring the vigorous Indra, in a car of beautiful wheels, towards the old
and the new food : lest the nectar of Vayu be wasted.4

The constantly-running steeds, the chariot-horses, i. e. the horses which
draw the chariot. Who move in a straight line, i. e. whose course is straight.
May (they) bring Indra, who is becoming very powerful, in a car of blessed
wheels, in order to join the old and the new 5 food. The word sravas is
a synonym of food, (so called) because it is heard (</sru). So that the

1 Of. Professor Macdonell, op. tit., pp. 81-3. meant for him only. It is not to be pressed

2 i. 2. 1. for any other deity. Vayu is therefore Indra
8 The commentator here criticizes Yaska's himself.'

view that Vayu is foremost among the < vi. 37. 3 ; cf. Brh. D. v. 107.

atmospheric deities. He claims that place 5 Cf. 4. 17. Durga explains new as the

for Indra. He then endeavours to justify soma which is gathered and offered at the

Yaska by trying to identify Vayu with Indra. same time ; old, as the soma which is gathered

He says: 'It is indeed well known that at the morning libation and offered at the

Indra, whose sphere is the atmosphere, drinks midday or the evening libation,
soma. The preparation of soma-juice is

154 VARUNA [10. 3

soma-draught of this Vayu may not l be wasted. According to some, the
stanza is primarily addressed to Indra, the function of Vayu being sub-
ordinate ; according to others, it is primarily addressed to both.

Varuna is (so called) because he covers ( Vvr). The following stanza is
addressed to him.

(Here ends the third section.)

Varuna sent forth the cloud, opening downwards, and created heaven,
earth, and the intermediate space. With it, the king of the entire universe
moistens earth as rain the barley.2

Varuna (sent forth) the cloud, whose door opens downwards. (A cloud,
kabandham, is so called because) kavanam, which means water, is deposited
into it. Water is called kabundham also— the verb bandh 3 is used to
denote an unfixed state — it is comfortable and unrestrained. He creates
heaven, earth, and the intermediate space. With that greatness, the king
of the entire universe moistens earth as rain does barley.4 The following,
another stanza, is addressed to him.

(Here ends the fourth section.)

I praise him, who possesses seven sisters at the birth of rivers, and who
belongs to the middle region, with noble speech, hymns of the manes, and
panegyrics of Nabhaka at the same time. Let all others be killed.5

I praise him well with speech, i. e. song or eulogy, equal to the respect-
able hymns of the manes and the panegyrics of Nabhaka at the same time.
Nabhaka was a seer who, in his speech, called him one having seven sisters
at the birth of these flowing (rivers). He (Varuna) G is called one belonging
to the middle region. Now this is he himself. Let all others be killed.7
All others, who bear enmity to us, who are evil-minded, i. e. whose minds
or whose thoughts are sinful, shall not be suffered to live.

1 There is no negative particle in the text kabandham.

of the RV. Yaska uses the verb das in 1. 9, 4 This stanza does not bring out with

which is explained by JDurga as ksaydrthasya. sufficient clearness the characteristic of the

It may be that Yaska derives the negative atmospheric Varuna, rain being mentioned

meaning from the preposition vi. However, as a function of the celestial sun. The stanza

this explanation does not hold good, for therefore leaves one in doubt as to whether

Yaska uses the words : na vi dasyet, para- Varuna i* an atmospheric or a celestial deity,

phrased by Durga as avida$te 'niqKtksine. The ambiguity, however, is cleared by the

3 v. 85. 3. next stanza.

3 According to Durga, the word kavanam 5 vii. 41. 2.

is derived from ^kav, 'to go '. He says : 6 Cf. Professor Macdonell, op. ctf., pp. 22-9.

bandhir anibhrtatve. nibhriastuvad acapalah. Tad- 7 The root nabh means Ho kill' according

viparltavdcl bandhih. Kaiu ca tac capalai/i ceti to Ngh. ii. 19.

10. 8] RUDRA 155

Rudra l is (so called) because he bellows (rauti), or because he runs
(dravati) vociferating (int. of ru), or it is derived from the causal of the
verb rud (to roar). There is a Kathaka passage : Because he has roared,
that is the characteristic of Rudra. There is a Haridravika passage.
Because he roared, t1 at is the characteristic of Rudra. The following
stanza is addressed to him.

(Here ends the fifth section.)

Bear these songs to Rudra of strong bow and swift arrows, the god rich
in food, irresistible, the assailant, the disposer, armed with sharp weapons.
May he hear us ! 2

Bear these songs to Rudra of massive bow and swift arrows, the god
who abounds in food,3 unassailable by his opponents, the assailant, the dis-
poser, and armed with sharp weapons. May he hear us. The word tigma is
derived from (the root) tij, meaning to sharpen. Ayudham (weapon) is (so
called) from killing. The following, another stanza, is addressed to him.
(Here emls the sixth section.)

May that bright weapon of thine, which, hurled down from heaven,
flies on earth, avoid us. O god of authoritative speech, thou hast a thousand
medicines ; do thou not hurt our sons and descendants.4

May that bright weapon of thine, which is hurled down from heaven,
i. e. from beyond heaven, (avoid us). Didyut (bright weapon) is derived
from (the root) do (to cut), or from dyu (to assail), [or from dyut (to shine) ].5
It flies on earth. Ksma means earth, it flies on it or along it. Or else it
flies bringing destruction. May it pass us over. O god of authoritative
speech, a thousand medicines belong to thee ; do thou not injure our sons and
grandsons. Tolcam (offspring) is derived from the verb tudG (to push).
Tanayam (son) is derived from the verb tan (to spread). Agni is called
Rudra also.7 The following stanza is addressed to him.
(Here ends the seventh section.)

O thou who art skilled in praise, be active for the worship of every
man ; a beautiful hymn for Rudra.8

1 Of. Professor Macdonell , op. cit., pp. 74-7. following: (1) <^di £ cl. 'to shine', 4/dii

2 vii. 46. 1. 4cl. 'to cast'.

3 Yaska explains svadhuvne as annavate. G He is pushed, as it were, by his father,
Roth, op. cit., p. 135, attributes to it the who urges him to do this or who prohibits
meaning l independent ', selbstandig, or ' mag- him from doing that.

nificent by nature ', selbstkerrlich ; cf. also 7 Agni is identified with Rudra ; of. AV.
Muir, op. cit., vol. iv, p. 314. 7. 87. 1 : yoagnau rudra yo apsv antar . . . tasmai

4 vii. 46. 3. rudriya namo aatv agnaye.

3 Two other derivations suggested are the * i. 27. 10 ; SV. 1. 15 ; 2. 1013.

156 INDRA [10. 8

Jard l means praise ; it is derived from (the verb) jr, meaning to praise.
He who receives praise, or awakens another by praise, (is called jara-bodha).
Be active, i. e. do that, so that every man may be able to sacrifice ; a beauti-
ful hymn for Rudra.

Indra 2 is (so called because) he divides food (ird + dr), or he gives food
(Lrd + da), or he bestows food (ird + dhd), or he sends food (ird + ddraya), or
he holds food (ird + dhdraya), or he runs for the sake of soma (indu + dm),
or he takes delight in soma (indu + ram), or he sets beings on fire (Vindh).
It is known : that because they animated him with vital breaths, that is the
characteristic of Indra.3 ' He is (so called) from doing everything (lit. this),'
says Agrayana. 'He is (so called) from seeing everything (idam + drs),'
says Aupamanyava. Or the word is derived from (the verb) iad, meaning to
be powerful, i. e. being powerful he tears the enemies asunder, or puts them
to flight. Or he honours the sacrificers. The following stanza is addressed
to him.

(Here ends the eighth section.)

Thou didst pierce the spring, create channels, and rich in water send
them forth knocking against each other. O Indra, thou didst uncover the
great cloud, emit the streams, and smite down the giver (of water).4

Thou didst pierce the spring. Ut-sa (spring) is (so called) [from moving
upwards (ut-Vsr)], or from rising upwards (ut-Vsad), or from flowing
upwards (ut-Vsyand), or it is derived from the verb ud (to issue out).
Thou didst create its channels. Thou, rich in water, didst send forth these
atmospheric multitudes (of clouds) having water, and pressing each other
hard. The verb ram means to stop or to emit. O Indra, thou didst
uncover the great mountain, i. e. the cloud emitted its streams and smote
him down, i. e. the giver whose function is to give (rain). The following
other stanza is addressed to him.

(Here ends the ninth section.)

The wise god, who immediately on his birth became foremost and
who surpassed (other) gods in strength, at whose breath heaven and
earth tremble on account of the greatness of his might, he, O men, is
Indra.5

Who as soon as he was born became foremost, the wise god, who,
with his strength, i. e. strong action, subdued, i. e. seized all around, pro-
tected all around, or surpassed (other) gods ; at whose power even heaven
and earth trembled on account of the greatness of his might, i. e. on account

1 Cf. Roth, op. cit., p. 136; Muir, op. dt.t ? The quotation is un traced,
vol. iv, pp. 299, 300. « v. 32. 1 ; SV. 1. 315.

2 Cf. Professor Macdonell, op. cit., pp. 54-67. D ii. 12. 1 ; AV. 20. 34. 1.

10. 13] BRHASPATI 157

of the mightiness of his power. He, O men, is Indra. Thus the gratifica-
tion of the seer who had an intuitive insight into reality expresses itself
conjoined with a narrative.1

Parjanyah2 (cloud) is derived from (the verb) trp (to be satisfied) by
reversing the first and the last (letter) : one who gives satisfaction and is
favourable to men (trp +janyah = pri +janyah = 'purj +janyah = par +
janyah), or he is (so called because) he is the best conqueror (parah + </jin),
or he is the best progenitor (parah + Vjan), or he is the bestower of juices
(pra -f A/?;/). The following stanza is addressed to him.
(Here ends the tenth section.)

He strikes down trees and he strikes down demons, the entire universe
was afraid of the great slaughter. Even the guileless fly from the rainer,
when Parjanya thundering strikes the evil-doers.3

He strikes down the trees and he strikes down the demons. All
beings are afraid of this great slaughter. Great, indeed, is his slaughter.
Even the innocent, being afraid, run away from him whose function is to
rain, when Parjanya thundering strikes the evil-doers, i. e. men who com-
mit sinful acts.

Brhas-patih 4 is the protector or supporter of the great. The following
stanza is addressed to him.

(Here ends the eleventh section.)

On all sides he saw water bound up by the cloud like fish dwelling in
shallow water. Having rent (the cloud) with a dreadful roar, Brhaspati
drew it out like a cup from a tree.5

On all sides he saw water bound up by the all-pervading cloud like
fish living in shallow water. He took it out like a cup from the tree.
From what verb is camasah (cup) derived 1 (from \/cam) i. e. they drink in
it. Brhaspati having rent it with a dreadful roar, i. e. sound.

Brahnianas-patih is the protector or supporter of brahvia. The
following stanza is addressed to him.

(Here eiids the twelfth section.)

All the rays of the sun drank that very stream of water, pervading and
flowing downwards, which Brahmanaspati pierced with his might, and
together they poured an abundant spring rich in water.6

1 According to Durga, the seer Grtsamada, a of being related to posterity,

friend of India, who had enjoyed his com- , 2 Cf. Professor Macdonell, op. cit., pp. 83-5.

panionship, expresses his gratification in the 3 v. 83. 2.

stanza. He remarks that the stanzas of the 4 Cf. Professor Macdonell, op. cit., 101-4.

RV. often refer to historical events also. He Cf. above, 2. 12 ; Brh. D. ii. 1.

offers an alternative explanation for 'con- 5 x. 68. 8 ; AV. 20. 16.8.

joined with a narrative', i.e. which is worthy 6 ii. 24. 4.

158 LORD OF THE ABODE [10.13

All the rays of the sun, which appear like the sun, drink that very
stream of water, pervading, flowing, and spreading downward, which
Brahmanaspati pierced with his might, i. e. with power. And together
they pour out the abundant springs, rich in water, i. e. abounding in
water.

(Here ends the thirteenth section.)

Lord of the abode1 — ksetram (abode) is derived from (the verb) ks-i,
meaning to dwell — the protector or supporter of the dwelling-place. The
following stanza is addressed to him.

(Here ends the fourteenth section.)

We will win with the lord of the abode as with a friend ; bring to
us a horse or cow, O nourisher. He shall be gracious to us for such
(gift).'

We will win with the lord of the abode as with a very friendly
person. Bring, 0 nourisher, a well-nourished cow and horse. He shall
be gracious to us for such (gift).

With strength or wealth. The verb rnrl means to give. The following
stanza is addressed to him.

(Here ends the fifteenth section.)

O lord of the abode, bestow upon us the wave, rich in honey, distilling
honey, and well purified like clarified butter, as a cow does its milk. May
the lords of the sacred law be gracious to us.a

Bestow upon us, O lord of the abode, as a cow her milk, the honeyed wave,
distilling honey, i. e. water, well purified like clarified butter. May the
lords or protectors of law be gracious to us. The verb mrlay means to
protect, or to worship. With reference to this some think that the
recurrence of the same expression in the same stanza means tautology,
as for instance, ' the wave rich in honey ', and ' distilling honey ' ; others
think that the recurrence of the same expression in the same verse
(pada) is tautology, as for instance, 'Golden in form, he is golden in
appearance'.4 Another school of thought does not admit tautology, if
there is some difference, even if it is very slight, as for instance, ' as from
water the frogs ', and ' as frogs from water '.5

Vdstos-patih* (house-lord) — vdstuh (house) is derived from (the verb)

1 Cf. Professor Macdonell, op. cit., p. 138. 4 ii. 35. 10.

2 iv. 57. 1. * x. 166. 5.

3 iv. 57. 2. '• Cf. Professor Macdonell, o/. cit., p. 138.

10. ao] YAMA 159

vas, meaning to dwell — is the lord or protector of the house. The
following stanza is addressed to him.

(Here ends the sixteenth section.)

0 lord of the house, thou art the killer of disease, wearing all forms ;
be our very kind friend.1

O lord of the house, thou art the killer of disease, wearing all forms ;
be our very happy friend. The word seva is a synonym of happiness
(sukka). The verb sis takes the suffix va, which replaces the letter next to
the penultimate (i. e. s) and optionally takes gumi*

The word &iva is derived from the same root also. He becomes the
deity of all those forms that he longs for.

Maghava assumes every form? This too is a Vedic quotation.

Vdcas-pati is the lord or protector of speech. The following stanza is
addressed to him.

(Here ends the seventeenth section.)

Come again, O lord of speech, together with the divine mind.
0 lord of wealth, make me happy, let my body (depend) on me alone.4

The stanza is explained by the mere reading of it.

A'pam ncb'ixit* is explained by the offspring of the self (tanti-napat)*
The following stanza is addressed to him.

(Here ends the eighteenth section.)

Offspring of waters, who shines within the waters without fuel, whom
priests implore in sacrifices ; thou hast given us honeyed waters with which
Indra grew in vigour.7

Who [will shine, i. e.] shines in the interior of waters without fuel,
whom wise men praise in sacrifices ; O offspring of waters, give us honeyed
waters for pressing the soma with which Indra grows in vigour, i.e. in
vigorous action.

Yama8 is (so called) because he governs (^/yam). The following stanza
is addressed to him.

(Here eiids the nineteenth section.)

With oblation, worship the king, Yama, son of Vivas vat (the sun),
who has departed along the great heavenly heights, who has made the
path clear for many, and who is the rendezvous of men.9

3 vii.55. 1. ° See 8. 5.

2 &« + va > *'»«* and, with guna, &>:a. 7 x. 30. 4 ; AV. 14. 1. 87.

3 iii. 58. 8. * Cf. Professor Macdonell, op. cit., p. 171.
« AV. 1. 1. 2. " x. 14. 1 ; cf. AV. 18. 1. 49.

8 Cf. Professor Macdonell, op. cit., pp. 09-71.

160 MITRA [10. 20

Who has departed : who has gone round the heavenly heights, i. e.
'elevations and depressions. The verb av means to go.1 The sense is : and
with oblation, worship the king, Yama, the son of Vivasvat (the sun), who
has shown the path to many and who is the rendezvous of men. The
verb duvasyati means to worship. Agni is called Yama also. The follow-
ing stanzas proclaim him.

(Here ends the twentieth section.)

Like a spear hurled, it inspires awe as the archer's arrow of bright
appearance.2

Yama, indeed, is what is born, Yama, what shall be born; he is the
maidens' lover, the matrons' lord.3

With the moving and the non-moving oblation we obtain him, the
kindled god, as cows do their abode in the evening.4

These are hemistichs. Like a spear hurled, it inspires terror (among
enemies) or courage (among friends), as does the archer's arrow of bright
appearance, of dreadful appearance, [of strong appearance, of glorious
appearance], of great appearance, or of shining appearance.

Yama indeed was born, associated with Indra.

Ye are twin brothers, whose mother is here and there.5

This too is a Vedic quotation. Yama is, as it were, what is born and
what shall be born. Maidens' lover, i.e. one who causes maidens to be
loved.6 Matrons' lord, i.e. one who causes matrons to be protected.
Matrons have Agni as their chief deity, on account of their association
with sacrifice.

Agni was thy third husband.7 This too is a Vedic quotation.

As cows obtain their home in the evening so may we obtain the
kindled god, who is well kindled with pleasant things, with our non-
stationary, moving, i.e. oblation in the form of an animal, and non-
moving, stationary, i. e. oblation in the form of herbs.

Mi-tra* is (so called) because he preserves (trdyate) from destruction
(j)ra-riil-ti) or because he runs (dravaii) measuring things together (Vtni), or

1 It is not clear why Yaska introduces the 6 Indian marriage is accomplished by
verb ar, ' to go '. Durga does not throw any taking seven steps round the fire-altar,
light on it. Fire is here called maidens' lover, because

2 i. 6fi. 7. fire causes the marriage to be accomplished,

3 i. 6G. 8. with which the period of maidenhood comes

4 i. 66. 9. According to Durga, the word to an en(J-

w/» in the text of tlu- RV. is an expletive. 7 x- 86- *° ;. AV. 14. 2. 3.

5 vi. 50. 2. 8 Cf. Professor Macdonell, op. «Y., pp. 29-80.

10. 24] KA 161

the word is derived from the causal of (the verb) tnid (to be fat). The
following stanza is addressed to him.

(Here ends' the twenty-first section.)

Proclaiming, Mitra leads men forth, Mitra supported earth and heaven.
Ever watchful, Mitra beheld the tribes. To Mitra sacrifice the fat oblations.1

Proclaiming, i. e. speaking encouraging words, Mitra leads men ; Mitra
alone supports earth and heaven. Without winking Mitra beholds the
tribes. The word krstayah is a synonym of men, (so called) because they
are active, or because their bodies are long (vi-krsta). ' To Mitra sacrifice the
fat oblations ' has been explained. The verb hu means to give.2

Kah is (so called because) he is loving, or surpassing, or happy. The
following stanza is addressed to him.

(Here ends the tiventy -second section.)

In the beginning, the golden foetus took shape ; he was the sole existing
lord of the universe. He supported this earth and heaven. Let us, with
oblations, worship the god Ka.3

The golden foetus ; the foetus made of gold, or he ^ hose foetus is made
of gold. The word garbhah (foetus) is derived from the verb grbh (used) in
the sense of praising, or (so called because) it swallows useless things.
Now when a woman receives the life-germs (gundti) and her own life-
germs are brought into contact with them, fertilization takes place.4 He
came into existence in the beginning. He was the sole existing lord of the
universe. He supports earth and heaven. ' Let us, with oblations, worship
the god Ka ' is explained. The verb vidh means to give.

Sarasvat has been explained.5 The following stanza is addressed to him.
(Here ends the tiventy-third section.)

Be our protector with those waves of thine, 0 Sarasvat, which are rich
in honey and distil clarified butter."

The stanza is explained by the mere reading of it.
(Here ends the twenty-fourth section.)

1 iii. 59. 1. form of her germinating fluid, then by the

2 The sentence is omitted by Durga. mutual contact of the male and female fluid
s x. 121. 1 ; AV. 4. 2. 7 ; Vs. 18. 4 ; 23. 1 ; in the interior of the uterus which is capable

25. 10. of receiving them, fertilization of a woman

4 Durga describes the process of fertiliza- takes place. Or when a woman admires the

tion as follows : ' When a woman receives qualities of a man, on account of her love

from a man the life-germs, i.e. the essence of for him, and a man a woman, the result of

the marrow of his bones, &c., in the form of their mutual admiration is passion, and

seminal fluid and brings them (i.e. sperma- passionate intercourse produces fertilization/

tozoa) in contact with her own life-germs, 8 i. e. By Sarasvafi.

i. e. the essence of her flesh and blood in the * vii. 96. 5.

162 VI&VAKARMAN [10. 35

Visvakarman is the maker of all. The following stanza is addressed

to him.

(Here ends the twenty-fifth section.)

VisVakarman is sagacious, mighty, creator, disposer, and supreme beholder.
The objects of their desire rejoice together with food, where beyond the
seven seers, they declare (only) one to exist.1

VisVakarman is of a penetrating mind, pervading, creator, disposer, and
the most supreme beholder of beings. The objects of their desire, i. e.
objects which are loved or sought after, or approached, or thought about,
or aimed at. They rejoice with waters. Where these seven seers, i.e.
luminaries. Beyond them is the sun. In him (the sun) they (the luminaries)
become one. T* his is with reference to the deity.

Now with reference to the soul.

VisVakarman is of a penetrating mind, pervading, creator, and disposer,
and the most supreme nianifester of the senses. The objects of worship
of these (senses), i.e. objects desired, or sought after, or approached, or
thought about, or aimed at. They rejoice together with food. Where these
seven seers, i. e. the senses. Beyond them is the soul. In him (the soul)
they (senses) become one. This expounds the course of the life of the soul.2
With reference to it they relate a legend. VisVakarman, the son of Bhuv-
ana, sacrificed all beings in a universal sacrificed He sacrificed even him-
self in the end. This is indicated by the following stanza.

Who sacrificed all these created beings.4 The following stanza explains
it still more explicitly.

(Here ends tJie twenty-sixth section.)

0 VisVakarman, growing with oblations, thyself sacrifice earth and
heaven. On both sides let other men be stupified. Here may Indra be
our inciter.6

1 x. 82. 2. efficacious. Cf. 6fi. xiii. 7.1.1: « Ah, I will

2 The manuscripts of the longer recension sacrifice myself in created beings, and
read etasmin, while those of the shorter read created beings in myself. Then, having
usmin. I prefer the latter to the former, because sacrificed himself in all created beings and
a comparison of the adhi-daivata and adhy-aima created beings in himself, he acquired supe-
explanation of the stanza shows that Yaska riority, sovereignty, and overlordship over all
intends to bring about a contrast between created beings. Likewise, a man having
his two interpretations. For this reason he sacrificed all oblations and all created beings
uses tesam, etdni, tebhyah, and etasmin in the in a universal sacrifice, acquires superiority,
former, and etam, imam, ebhyah in the latter. sovereignty, and overlordship.' Cf. also
The corresponding word for etasmin is there- Manu, xii. 91 ; Is"a. U. 6 ; AP. i. 23. 1 ; Muir,
fore osmfn, hence I conclude that the reading op. ctt., vol. v, p. 372.

of the shorter recension is the correct one. 4 z. 81. 1 ; VS. 17. 17.

8 Universal sacrifice is regarded as very » z. 81. 6; SV. 2. 939; VS. 17. 22.

10. 3o] TARKSYA 163

O VisVakarman, growing with oblations, thyself sacrifice earth and
heaven. On both sides let other men, i. e. rivals, be stupified. Let Indra,
who is pre-eminent in knowledge, here be our inciter.

Tarksya l is explained by Tvastr : (1) he dwells (ksayuti) in the crossed-
over place ( Vtr ), i. e. atmosphere ; (2) he protects (raksati) objects quickly
(twriuvni) ; or (3) it is derived from (the verb) as (to pervade). The following
stanza is addressed to him.

(here ends the twenty-seventh section.)

Let us, here, invoke Tarksya, who is rich in food, incited by gods,
mighty, impeller of chariots, the felly of whose wheel is unhurt and who is
a hero in battle, quickly for our welfare.2

(Let us invoke) him who is exceedingly rich in food. Juti signifies motion
or pleasure ; deva-jutam therefore means one who is incited by the gods,
or pleased by them. Endowed with might, transporter of chariots, the felly
of whose wheel is uninjured and who is victorious in battles. Let us be
quick and here invoke Tarksya for our welfare. What god other than the
atmospheric would the seer have thus addreSvsed ? a The following stanza is
addressed to him.

(Here ends the twenty-eighth section.)

Who even spread, with his might, the five tribes in a moment, as the
sun, with his light, does the waters. A hundredfold, a thousandfold in his
speed. Like a hurled javelin, they cannot keep him back.4

Who also spreads five human tribes, in a moment, with his might, i. e.
strength, as the sun does the waters with his light. His motion gains
a hundredfold, a thousandfold speed. Like a discharged arrow made of
reeds, they cannot keep him back.

Manyu r> (auger) is derived from (the verb) man, meaning to shine, or to
be angry, [or to slay] : arrows shine through anger. The following stanza
is addressed to him.

(Here ends the twenty -ninth section.)

Accompanied by thee on the. same chariot, O Manyu, let our heroes,
demolishing, making hairs stand on their end, unassailable, swift like
Maruts, having pointed arrows, sharpening their weapons, fire-incarnate
rush forth towards the (enemy).0

1 Cf. Professor Macdonell, np. CjV., p. 148. attributed to Tarksya in the stanza, and

' x. 178. 1 ; AV. 8. 85. 1 -T SV. 1. 882. according to him, therefore, Tarksya can be

3 The characteristic of the atmospheric no other than an atmospheric deity.

gods is strength. They perform deeds of * x. 178. 3 ; AB. iv. 20.

valour, and all that requires power. The 5 Cf. Professor Macdonell, op. ct'f., p. 119.

author thinks that this trait is clearly • x. 84. 1 ; AV. 4. 31. 1.

L2

164 SAVITR [10. 30

Having mounted the same chariot with thee, 0 Manyu, let our heroes,
demolishing, causing the hair to stand on end, unassailable, swift like the
Maruts, having pointed arrows, sharpening their weapons, rush forward
towards the enemy. Fire-incarnate, i. e. destroying like fire, or armed, or
wearing a coat of mail.

Dadhikrd has been explained.1 The following stanza is addressed to
him.

(Here ends the thirtieth section.)

Dadhikra spread out the five tribes with might as the sun the waters
with his light. Thousand-gaining, hundred-gaining is the swift courser.
May he commingle these speeches with honey.2

Dadhikra spreads out water [with might] with strength as the sun the
five human tribes with light. Thousand-gaining, hundred-gaining is the
swift, i.e. having speed, courser, i.e. having motion. May he commingle
these speeches of ours with honey, i. e. water. Madhu (honey) is derived
from the verb dham (to blow) reversed.

Savitr 'A (is so called because) he is the stimulator of all. The following
stanza is addressed to him.

(Here ends the thirty-first section.)

Savitr has fixed the earth with supports ; Savitr has fastened heaven in
unsupported space ; Savitr has milked the atmosphere, shaking itself like
a horse, and the ocean bound in illimitable space.4

Savitr caused the earth to be fastened with supports. In the support-
less atmosphere Savitr has made the heaven firm. Savitr has milked the
cloud fastened in the atmosphere, i. e. fastened in the illimitable space, or
fastened in space which does not move quickly, or hasten, i. e. (the cloud)
which moistens, shaking5 itself like a horse. What other god than the
atmospheric one would the seer have thus described ? The sun is called
Savitr also. He is so praised in the Hlranyastupd hymn.6 The seer Hir-
anyastupa proclaimed this hymn in the act of worship. This is indicated
by the following stanza.

(Here ends the thirty-second section.)

1 See 2. 27. Cf. Professor Macdonell, op. ct7., ' shaking ', and also by Roth, op. cit., p. 143.
p. 148. But in his famous lexicon he attributes to it

2 jv 28. 10. the meaning ' sounding ', which is adopted

3 Cf. Professor Macdonell. op. cit., p. 82. both by Muir, op. «7., vol. iv, pp. 110-11, and

4 x< 179. i. Max Miiller.

5 The word dhuni ia explained by Durga as c x. 149.

10. 36] VATA 165

Like Angirasa Hiranyastupa, I invite thee, O Savitr, to this sacrificial
food. Thus worshipping and bowing before thee for protection, I kept
watch as for a stalk of soma.1

Golden tuft of hair : a tuft of hair made of gold or one having a golden
tuft of hair. Stupa (tuft of hair) is derived from the verb styai (to be
collected into a heap), i. e. a collection. O Savitr, like Angirasa, I invite
thee to this sacrifice, i. e. sacrificial food. Thus worshipping, bowing before
thee for protection, I keep watch as for a stalk of soma.

Tvastr has been explained.2 The following stanza is addressed to him.

(Here ends the thirty-third section.)

The divine stimulator, multiform Tvastr, generated and nourished
manifold mankind. All these created beings and the great divinity of
the gods are solely his.:i

The divine stimulator, omniforrn Tvasta, nourished mankind by the gift
of juice. And he generated them in various ways. All these beings, i. e.
waters, are his. And for him is the one great divinity of the gods, i. e. the
state of being endowed with wisdom or with the bread of life. The word
as-u is a synonym of wisdom : (1) it throws out the senseless ; and sense
is thrown into it ( Vas, to throw) ; (2) or the word asu-ratva has its first
letter (v) elided.

Vata 4 (wind) is (so called) because he blows (vdti). The following stanza
is addressed to him.

(Here ends the thirty-fourth section.)

May Vata blow towards us what is healing, full of happiness and com-
fort for our heart. He shall prolong our lives.5

May Vata blow towards us the healing medicines and what is full
of happiness and comfort for our heart. And may he prolong our life.

Agni has been6 explained. The following stanza is addressed to
him.

(Here ends the thirty-fifth section.)

Thou art invited to this beautiful sacrifice for the drinking of soma.
Come, 0 Agni, with the Maruts.7

Thou art invited to this beautiful sacrifice for the drinking of soma.

1 x. 149. 5. « Cf. Professor Macdonell, op. cit., pp. 81-8.

2 See 8. 13 ; cf. Professor Macdonell, op. eft, 8 x. 186. 1 ; SV. 1. 184 ; 2. 1190.
p. 116. « See 7. 4.

s iii. 65. 19 ; AV. 18. 1. 5. ' i. 19. 1 ; SV. 1. 16.

166 ASUNITI [10. 36

As such, O Agni, come together with the Maruts. What god other than
the atmospheric one would the seer thus address ? The following stanza
is addressed to him.

(Here ends the thirty-sixth section.)

I prepare the sweet mead for thee to drink first. Come, O Agni, with
the Maruts.1

I prepare the sweet mead, i. e. made of soma, for thee to drink first,
i. e. to partake of first. As such, O Agni, come together with the Maruts.
(Here ends the thirty -seventh section.)

Vena is derived from (the root) veu, meaning to long for. The following
stanza is addivssed to him.

(Here ends the thirty-eighth section.)

This Vena impels them who are in the womb of the variegated one.
Light is the chorion in measuring the region of vapours. At the contact
of waters and the sun, the wise kiss him with thoughts like an infant.2

This Vena impels (them who are) in the womb of the variegated one,
i. e. in the womb of one who is endowed with variegated colours, i. e. waters.
Light is the chorion, his light serves the purpose of chorion. The chorion
develops with the external membrane of the foetus, or it is joined with
the external membrane. At the coming together of waters and the sun,
wise men kiss, lap, praise, cause to grow, or worship, with hymns as they
do an infant. Infant (sisu) is (so called because) he is worthy of praise
(samsaniya), or it is from (the root) vi, meaning to give.3 Foetus is obtained
after a long time.

Asu-ntti is (so called because) it carries breath away (asun nayati).
The following stanza is addressed to it.

(Here ends the thirty-ninth section.)

O Asumti, support the mind with us for the continuation of life,
prolong well our age. Make us happy in the sight of the sun, do thou
increase our body with clarified butter.4

O Asumti, support the mind within us for a longer life. And prolong
our age, and make us complete for beholding the sun. The verb radh is
used in the sense ' to be subdued '.

We will not be subjected to the foe, O King Soma!5 This too is

1 i. 19. 9 ; viii. 8. 7 ; AV. 20. 99. 1 ; SV. 1 . 3 It is given by man to woman. Durga.
256 ; 2. 923. « x. 59. 5.

2 x. 123. 1 ; VS. 7. 16. 6 x. 128. 5 ; AV. 5. 3. 7.

10. 42] INDU 167

a Vedic quotation. Do thou increase the self, i. e. the body, with clarified
butter.

Rtah has been explained.1 The following stanza is addressed to him.

(Here ends the fortieth section.)

Of Rta, indeed, are the earlier invigorating draughts. Contemplation of
Rta kills vices. The call of Rta awakening and illuminating, pierced even
the deaf ears of the living being.2

Of Rta, indeed, are the earlier invigorating draughts. Consciousness of
Rta kills all that should be avoided. The call of Rta pierces the ears even
of the deaf. Deaf, whose ears are closed. Causing to wake and making
bright the ears of the living being, of the moving being, of man, of light,
or of water.

Indu is derived from (the verb) indh (to kindle) or from ud (to
moisten). The following stanza is addressed to him.
(Here ends the forty-first section.)

May I proclaim that to the auspicious Indu who, like one to be invoked,
is vigorous. He stirs prayer ; the slayer of demons stirs prayer. May
he himself drive away from us the mockery of the scoffer with slaughter.
May the wicked drop down, lower and lower, like some insignificant thing,
may he drop down.3

I proclaim that to the auspicious Indu, like one who is worthy of
being invoked, who is vigorous, rich in food, or full of desire, he causes
our prayers to stir; and the slayer of demons causes them to stir with
strength. May he himself drive away the man who scoffs and his mockery
from us with slaughter. May the wicked drop down. Even lower than
that may he drop down, like an insignificant thing. Some think that
repetition (of the same words) adds a greater force to a (particular)
sentiment, as for instance: Oh, she is beautiful, oh, she is beautiful.
This (repetition) is characteristic (of the style) of Parucchepa.4 He was
a seer. He whose organ is (large) like a joint, he whose organ is in every
joint.

With these words, the twenty-seven appellations of deities are dealt
with. Hymns are addressed and oblations are offered to them. Of these,

1 See 2. 25 ; 3. 4 ; 4. 9 ; 6. 22. Nrmedha and Parucchepa dispute as to whose

u iv. 23. 8 ; cf. 6. 16. knowledge is of a superior kind. They try to

3 i. 129. 6 ; cf. Brh. D. iv. 4. kindle fire in moist wood. The former pro-

4 Cf. Muir,op.ct'f.,vol.i,p. 195; vol.iii,p.212. duces smoke only, the latter a flame, and thus
Parucchepa is mentioned in TS. ii. 5. 8. 8. establishes his superiority.

168 AHI [10. 43

the following, i. e. Vena, Asuniti, Rta, and Indu, do not have oblations offered
to them.

Prajd-pati l is the protector or supporter of creatures. The following
stanza is addressed to him.

(Here emls the forty-second section.)

O Prajapati, no one except thyself did encompass all these created
things. With whatever desire we sacrifice to thee, let that be ours. May
we be lords of treasures. *

O Prajapati, no one, indeed, other than thyself encompassed all those
created things. With whatever desire we sacrifice to thee, let that be ours.
May we be lords of treasures : (this) is a benediction.

Ahi has been explained.11 The following stanza is addressed to him.
(Here ends the forty-third section.)

With hymns thou singest (the praise) of Ahi, born in the waters, sitting
in the lowest part of the rivers, in vapours.4

With hymns thou singest (the praise) of Ahi, born in waters, sitting
in the lowest part of the rivers, in vapours, [in waters]. Budhnam means
atmosphere : waters are held bound in it ; the other word budhnam
(body) is derived from the same root also, i. e. breath is held bound in it.
He, who is Ahi, is budhnya, i. e. a dweller in atmosphere, budhnam meaning
atmosphere. The following stanza is addreased to him.
(Here ends the forty-fourth section.)

May Ahi who dwells in the atmosphere not put us to hurt. May
the sacrifice of this man, the lover of sacred rites, never fail.5

May Ahi who dwells in the atmosphere not put us to injury. May
his sacrifice never fail, i. e. of the lover of sacrifice.

bu-parna (having beautiful wings) has been explained.0 The following
stanza is addressed to him.

(Here ends the forty-fifth section.)

One had beautiful wings, he has entered the ocean, he beholds this entire
universe. With a pure mind I saw him from near, him the mother kisses
and he kisses the another.7

One has beautiful wings; he enters into ocean; he beholds all these

1 Cf. Professor Macdonell, op. ctf., p. 118. B vii. 84. 17 ; cf. Brli. D. v. 166.

2 x. 121. 10 ; AV. 7. 80. 8 ; VS. 10. 20; 28. 65. « See 4. 3 ; 7. 24:

3 See 2. 17. t x. 144. 4 ; AA. iii. 1. 6. 15.

4 vii. 84. 16.

11. a]

SOMA

169

created beings. With a pure mind I saw him. Here the seer, who
had intuitive insight into reality, (expresses) his pleasure in a narration.1

The mother, i. e. atmospheric speech, kisses him and he kisses the mother.

2Juru-rava# is (so called) because he cries too much. The following
stanza is addressed to him.

(Here etuis the forty-sixth section.)

On his being born, the goers (giidh) sat together and the rivers flowing
by themselves strengthened him, when, O Pururavas, the gods strengthened
thee for the great battle, for slaying the barbarian.2

On his being born the goers, i. e. waters, (so called) from going, or else
the divine women, sat together, and the rivers, [flowing by themselves,]
moving by themselves, strengthened him, when the gods strengthened thee,
O Pururavas, for the great battle, for the delightful combat, ' for slaying
the barbarian, the gods (strengthened thee), the gods.

(Here etuis tJte forty-seventh section.)

CHAPTER XI

Syemi (falcon) has been explained.3 The following stanza is addressed
to him.

(Here ends the first section.)

Having seized soma, the falcon bore a thousand, ten thousand libations
together. Here, in the enjoyment of soma, the bountiful left the illiberal
behind, and the wise the dull-witted man.4

Having seized soma, the falcon carried a thousand, ten thousand liba-
tions at the same time. (The word) thousand is used with reference to the
sacrifice, in which soma is pressed a thousand times. In the sacrifice there
are ten thousand soma-tlraughts, or there are ten thousand gifts in con-
nexion with the pressing of soma. There the bountiful left the unfriendly,
i. e. the non-liberal, behind in the enjoyment of soma, and the wise the dull-
witted man.

He is praised with reference to the drinking of soma, and in a hymn
addressed to Indra ; he is therefore identified with Indra.

1 Cf. Muir, op. cit., vol. ii, p. 1%.
* x. 95. 7.

3 See 4. 24.

4 iv. 26. 7.

170 SOMA [11. a

Soma is a plant : the word is derived from (the root) su (to press) : it is
pressed again and again. Its character (as a deity) is mostly secondary and
only rarely primary. In order to point out its (primary use) in the hymns
relating to soma-juice while it is being purified, we shall quote (the follow-
ing stanza).

(Here ends the second section.)

Be pure with thy sweetest and most gladdening stream. 0 soma, thou
art pressed for Indra to drink.1

The stanza is explained by the mere reading of it.
Now here is another stanza addressed to him or to the moon, as follows.
(Here ends the third section.)

Because they grind the herbs together, one thinks that he has drunk the
soma. Of the soma which the Brahmanas know, none whatsoever partakes.2

The hemistich, ' Because they grind the herbs together, one thinks that
he has drunk the soma ', refers to the uselessly-pressed soma, which is not
soma at all. Of the soma which the Brahmanas know, none whatsoever,
i. e. no one who does not offer sacrifice, can partake. This is with reference
to sacrifice.

Now with reference to the deity. The hemistich, ' Because they grind
the herbs together, one thinks that he has drunk the soma ', refers to the
soma pressed with the Yajus formula, which is not soma at all. Of the
soma which the Brahmanas know, i. e. the moon, none whatsoever, i. e. no
one who is not a god, can partake.

The following, another stanza, is addressed to him, or to the moon.
(Here ends the fourth section.)

O god, when they drink thee, forth thenceforward thou thrivest again.
Wind is the protector of soma ; the month is the maker of years.

O god, when they begin to drink thee, forth thenceforward thou again
thrivest ; this refers to some particular libations, or to the first and second
fortnights of the lunar month. Wind is the protector of soma. The seer
calls wind its protector on account of companionship or extracting the juice.4
The month is the maker of years, of annual periods, i. e. the plant soma on
account of its (assuming) particular shapes, or the moon.

Can-dramas 5 (the moon) is (so called because) it roams about noticing
( Vcay + Vdram) or is bright and measures (candra-md), or its measure
is bright. Candra (bright) is derived from (the verb) cand, meaning to

1 ix. 1. 1 ; SV. 1. 468 ; 2. 39 ; VS. 26. 25. s x. 85. 5 ; cf. AV. 14. 1. 14.

2 x. 85. 3 ; AV. 14. 1. 3. « Cp. 2. 20. B Cp. Brh. D. vii. 129.

11. 8] DEATH 171

shine. The word candanam (sandal wood) is derived from the same root
also.

It roams about beautifully, or it roams about for a long time. Or the
former part of the word (candramas) is derived from (the verb) cam (to
drink). Cam (bright) is derived from (the verb) rue (to shine) reversed.
The following stanza is addressed to him.

(Here ends the fifth section.)

When he is born, he is ever new, the banner of day he goes before
dawns. Approaching he distributes their share among the gods ; the moon
extends farther long life.1

When he is born he is ever new to the beginning of the first fortnight.
* The banner of days he goes before dawns ' refers to the end of the second
fortnight.

According to some the second verse has the sun as its deity. ' Approach-
ing he distributes their share to the gods ' refers to the half-monthly obla-
tion of clarified butter. The moon farther extends long life.

Mrtyu (death) is (so called) because he makes people die. 'He is (so
called because) he causes the dead to be removed/ says £atabalaksa, the
son of Mudgala. The following stanza is addressedto him.
(Here ends the sixth section.)

Away, O Death, depart along the path that is thine own, but different
from the road of the gods. I speak to thee, who hast eyes and possessest
the power of hearing. Do not injure our children, nor our heroes.2

Away, O Death, certainly, O Death, certainly depart, 0 Death, with
this it is declared, O Death, the dead is for him who causes him to be
removed, O Death. It is derived from (the verb) mad or from mud. The
following stanza is addressed to them.

(Here ends the seventh section*)

Here is the impetuous meeting of the two mighty ones. O Indra and
Visnu, the drinker of the pressed soma-juice avoids you. You two turn
aside that which is directed towards mortal man, aye, the dart of the
archer Krs"anu.3

The stanza is explained by the mere reading of it.

Vi&vanara has been explained.4 The following stanza is addressed to
him.

(Here ends the eighth section.)

1 x. 86. 19 ; cf. AV. 7. 81. 2. commentary on x. 18. 1 in the 7th section is

* x. 18. 1 ; AV. 12. 2. 21 ; VS. 86. 7. omitted by Durga ; cf. Roth, op. cit., p. 147.

8 i. 156. 2. The stanza together with the « See 7. 21.

172 VISVANARA [11. 9

Bring your worship to the great (god) who is being exhilarated, and
(who is giver of) food, who is dear to all men, who is all-powerful ; to
Indra, whose great strength is very overpowering, whose great glory and
power heaven and earth honour.1

Honour [you] , with praise, the great god, giver of sacrificial food, who
is being exhilarated, i. e. who is rejoicing, who is being praised, or who is
being implored ; who is dear to all men, and who is all-powerful ; and to
Indra, in whose pleasure there is exceedingly great strength and most
praiseworthy glory and power bestowed on men. Heaven and earth wor-
ship you. What god other than the atmospheric would the seer have
thus addressed ?

The following, another stanza, is addressed to him.
(Here ends the ninth section.)

Vidvanara the divine stimulator has lifted up the all-impelling immortal
light.2

The meaning is that Visvanara, the god who stimulates, has lifted up
the all-impelling immortal light.

Dhatr :J is the creator of all. The following stanza is addressed to him.
(Here ends the tenth section.)

May Dhatr give uninjured life extending to the sacrificer. We meditate
on the goodwill of the god whose l$ws are true.4

May Dhatr give prolonged and undecaying livelihood to the liberal
worshipper.

We meditate on the goodwill, the blessed will, of the god whose laws are
true.

Vidhatr is explained by dhatr. The following is his incidental mention
in a stanza addressed to many deities.

(Here ends tfte eleventh section.)

In the law of King Soma and Varuna, in the protection of Brhaspati
and Anumati, to-day in thy invocation, O Maghavan, and of Dhatr and
Vidhatr, I partook of the jars.5

The meaning is: induced by these deities I partook of the jars full
of soma-juice. Kalasu (jar) [from what verb is it derived ?] is (so
called because) kaldh, particular measures of soma, are deposited in it
(kola-

x. 60. 1. s Cf. Professor Macdonell, op. tit., p. 115.

vii. 76. 1 ; cf. Brh. D. vi. 11. < 4V. 7. 17. 2. • x. 167. 8.

11. 16] MARUTS 173

Kalih and kaldh are both derived from (the root) kf (to scatter) : their
measures are scattered.

(Here ends the twelfth section.)

Now therefore (we shall deal with) the groups of atmospheric
deities. Of these, the Maruts 1 come first. Ma-rutah, of measured sound
(</mi+ VW), or of measured brilliancy (</mi + Jruc), or they run very
much (mahad + dru). The following stanza is addressed to them.
(Here ends the thirteenth section.)

Come, O Maruts, with chariots charged with lightning, of good speed,
furnished with spears and having horses as their wings. Fly to us like
birds, O ye that have wise counsel, with the most wholesome food.2

O Maruts, with (chariots) charged with lightning. Of good speed,
i.e. that turn well, or praise well, or shine well. Come with chariots
furnished with spears. Having horses as their wings, as the means of
flying. Fly to us like birds with the most wholesome food. Having
wise counsel : whose works are blessed or whose wisdom is blessed.

Rudras have been explained.3 The following stanza is addressed to
them.

(Here ends the fourteenth section.)

Come, 0 Rudras, accompanied by Indra, of one accord, riding in
golden chariots for prosperity. This thought from us longs for you, (come)
like springs from heaven for one who seeks water in the hot season.4

Come, O Rudras, with Indra, accordant for the action of bringing
prosperity. This thought from us yearns strongly for you as the thirsty for
the divine springs of water. Trsmij is derived from (the verb) trs (to be
thirsty). Udanyuh 5 (one who seeks water) is derived from the verb udanya
(to moisten).

R-bftavah are (so called because) they shine widely (uru+ ^bhd), or
they shine with sacred rite (rta + </bha)~ or they live with sacred rite
(rta + */bhu).G The following stanza is addressed to them.
(Here ends the fifteenth section.}

Having performed laborious works with zeal," insti tutors of sacrifice,
being mortals, they attained immortality. The Rbhus, sons of Sudhanvan,

1 Cf. Professor Macdonell, op. cit., p. 77. 6 Durga remarks that some commentators

2 i. 88. 1. explain udanyu as a bird called cdtaka, at
a See 10. 5 ; cf. Professor Macdonell, op. cit., whose prayer divine springs of water come

p. 74. down from heaven.

* v. 57. 1. 8 Cf. Professor Macdonell, op. cit., pp. J31-4.

174 ANGIRASAS [11. 1 6

radiant like the sun, mixed things together with their works during the
year.1

Having finished the works with utmost quickness, the bearers, or the
wise Rbhus, attained immortality although they were mortals. The Rbhus,
sons of Sudhanvan, looking like the sun, or wise like the sun. They mixed
things together with their works, i. e. actions during the year.

Rbhu, Vibhvau, and Vaja were the three sons of Sudhanvan, a
descendant of Arigiras.2 With reference to them there are Vedic passages
which mention the first and the last (Rbhu and Vaja) in the plural number,
but not the middle one. With regard to this, i. e. the use of plural number
of Rbhu and the praising together of the cup, there are many hymns in
the ten books (of the Rgveda). The rays of the sun are called Rbhus also.

When you slept in the house of the unconcealable one, because (you
were) there, hence, 0 Rbhus, you did not come here to-day.:i

The unconcealable one is the sun, (so called because) he cannot be con-
cealed. Because you slept in his house ; as long as you remain there, so
long you cannot be here.

Angirasas have been explained.4 The following stanza is addressed to
them.

(Here ends the sixteenth section.)

These seers are indeed multiform, moreover they are inscrutable. They
are sons of Arigiras ; they were born of Agni.5

These seers have many forms. Their actions are inscrutable, or their
wisdom is profound. They are sons of Angiras. ' They were born of
Agni ' : with these words their birth from Agni is described.

The Manes have been explained.6 The following stanza is addressed
to them.

(Here ends the seventeenth section.)

Let the lower manes who press soma, go upwards, up the higher ones,
and up the middle ones. May the manes who followed breath, who are
harmless, and who know the sacred rites, come to us at our invocations.7

Let the lower manes ^o upwards, let the higher manes go upwards, let
the middle manes go upwards. Who press soma, i. e. who prepare the
soma-juice. Who went in pursuit of breath, i. e. life. Who are harmless,
i.e. who are not hostile. And who know what is truth and what is
sacrifice. May the manes come at onr call. Yama is said to be an

1 i. 110.4. p. 142. x. 62. 5.

a Cp. Brh. D. iii. 83. > i. 161. 11. c See 4. 21.

* See 3. 17; cf. Professor Macdonell, or,.cit., 7 x. 15. 1 ; AV. 18. 1. 44 ; VS. 19. 49.

11. ai] APTYAS 175

atmospheric deity,1 the manes are therefore regarded as atmospheric
deities also. Angirasas have been explained.2 Manes have been explained.3
Bhrgus have been explained.4 Atharvdwts,5 i. e. motionless — the verb tharv
means * to move ', its negation — i. e. who are without motion. The follow-
ing stanza is addressed to them in common.

(Here ends the eighteenth section.)

Angirasas and our manes of ninefold gaits, Atharvanas and Bhrgus, the
soma-pressers : may we be in the goodwill of those holy ones, in the
blessed favour of their minds.6

Angirasas and our manes of nine gaits, i.e. whose ways of going lead in
nine directions. Atharvanas and Bhrgus, the soma-pressers, i. e. who prepare
the soma-juice. May we be in the goodwill, in the blessed will of the holy
ones, in the auspicious, excellent, generous, or blessed favour of their minds.
' This refers to a group of atmospheric deities,' say the etymologists.
' They are manes/ says the tradition. Moreover, seers are praised.

(Here ends the nineteenth section.)

Their splendour is dazzling like that of the sun, their greatness is
unfathomed like that of the ocean, their speed is like that of the wind.
Your hymn, O Vasisthas, cannot be imitated by any other.7 This is the
(panegyric).

Aptydh* is derived from (the verb) dp (to obtain). The following is their
incidental occurrence in a stanza addressed to Indra.

(Here ends tie twentieth section.)

Praiseworthy, multiform, great, most supreme lord, worthy of being
obtained among those to be obtained, he crushed seven demons with his
strength ; and he overpowers many adversaries.0

Worthy of praise, of many forms, very wide, most supreme master,
worthy of being obtained of those who should be obtained, who tears to
pieces the seven givers or the seven gift-makers with his strength ; who
overpowers many adversaries. The verb sdkx means to obtain.

(Here ends the twenty -first section.)

1 Cf. Professor Macdonell, op. c<7., p. 171.

2 See 8. 17 ; cf. Professor Macdonell, op.
Ht., p. 142.

3 See 4. 21.

4 See 3. 17; cf. Professor Macdonell, op.
ct7., p. UO.

Professor Macdonell, op. ctt., p. 141.

x. 14.6; AV. 18. 1. 58.

vii. 83. 8.

Cf. Professor Macdonell, op. ctt., p. 67.

x. 120. « ; AV. 20. 107. 9.

176 ADITI [11. 22

Now, therefore, (we shall deal with) the groups of atmospheric goddesses.
Of these Aditi 2 comes first. Aditi has been explained.1 The following
stanza is addressed to her.

(Here ends the twenty-second section.}

At the birth and ordinance of Daksa, thou attendest, 0 Aditi, on the
two kings Mitra and Varuna. In births of diverse forms, Aryaman of the
seven priests and rich in chariots has his path unobstructed.2

O Aditi, thou attendest on two kings, Mitra and Varuna, at the birth
and the ordinance, i. e. action, of Daksa. The verb vivasti is used in the
sense of attending. Rich in obligations, he attends ujwn (gods).3 Or it is
used in the sense of ' praying for '.* Aryaman, i. e. the sun, having many
chariots,5 and whose path is unobstructed, i. e. unimpeded, chastises the
enemy.6 Seven priests : seven rays extract juices for him, or seven seers
praise him. In births of diverse forms, i. e. activities, sunrises.7

They say that Daksa is a son of Aditi and is praised among the sons of
Aditi. But Aditi is the daughter of Daksa.

Daksa was born from Aditi, and Aditi sprang into life from Daksa.8
This (is the text) also.9

How can this be possible ? (We reply) they may have 'had the same
origin, or, in accordance with the nature of gods, they may have been born
from each other, or they may have derived their characteristics from each
other.10 Agni is called Aditi also. The following stanza is addressed

to him.

(Here ends the tiventy-tkird section.)

May we be those to whom, O Aditi, mistress of noble wealth, thou
wilt grant perfect innocence, and whom thou wilt impel with blessed
strength, and food rich in offspring.11

O Aditi, mistress of noble wealth, (may we be they) to whom thou
givest innocence, i. e. faultlessness, in the entire sphere of action. Agas is
derived from (the root) gam, preceded by the preposition a. Enas (sin) is
derived from (the root) i (to go). Kil-bwam : destroy er<r?f glory, i. e.
averseness to the performance of noble deeds: it destroy^ the reputation
of a person.

1 Cf. Professor Macdonell, op. ciY., p. 120. T i. e. The rising of the sun in different

3 x. 64. 5 ; cf. Brh. D. vii. 104. parts of the sky at different periods. Durga.

3 i. 12. 9 ; SV. 2. 196 ; VS. 6. 23. • x. 72. 4.

4 i.e. She prays that ' may these two sons of ' According to Durga, 'also* here denotes
m i ne work for the good of the world '. Durga. cause.

5 According to Durga it means 'very swift'. 10 Cf. 7. 4 ; &B. iii. 1. 8. 8. See Roth, op. ct/.,
• By the enemy Durga understands dark- pp. 150-1 ; Muir, op. cit., vol. iv, p. 13.

ness, i. e. the sun dispels darkness. u i. 94. 15.

11.2;] SARASVATl 177

And whom thou impellest with blessed strength, i. e. vigour, and goods,
[wealth] rich in offspring. May we be those persons.

Sarama is (so called) from moving (-/«?'). The following stanza is
addressed to her.

(Here ends the twenty-fourth section.)

With what desire has Sarama attained this place ? The road leads far
off to distant regions. What is the errand for us ? what was the night ?
and how hast thou crossed the waters of the Rasa ? l

With what desire has Sarama come here? The road is distant.
Jagurih (leading) is derived from the intensive form of the verb gam (to
go). (Far off), i. e. winding with curves. What was the errand with
regard to us ? what night ? Paritakmya, means night, (so called) because
takma surrounds it on both sides. Takma is a synonym of heat, (so called)
because it goes away ( Vtak). How hast thou crossed the waters of the
Rasa ? Rasa, a river, is derived from (the verb) ras, meaning to make
a sound. Or else how (hast thou crossed) those roaring waters ? There is
a legend that the bitch of the gods, sent forth by Indra, conversed with the
demons called Panis.

Sarasvatl has been explained.2 The following stanza is addressed
to her.

[Here ends the twenty -fifth section.)

May Sarasvatl, who purifies, who possesses large stores of food, and who
is rich in devotion, like our sacrifice.3

May Sarasvatl, our purifier, having abundant stores of food, and rich in
devotion, i. e. in acts of worship, like the sacrifice.4 The following, another
stanza, is addressed to her.

(Here ends the tiventy-sixth section.)

With her banner Sarasvatl makes the great ocean manifest. She
presides over all devotions.5

With her banner, i.e. with her activity or wisdom, Sarasvatl makes
the great ocean manifest, i.e. causes it to be known. She presides over all
these sacrifices. This is applied to the objects of speech ; speech is therefore
regarded as belonging to the sphere of th^ atmosphere.

Speech has been explained.6 The following stanza is addressed
to her.

(Here ends the faventy-seventh section.)

1 x. 108. 1 ; cf. Brh. D. viii. 26. 4 Durga explains it as « may she carry the

2 See 2. 23. sacrifice to the gods ».

3 i. 3. 10 ; SV. 1. 189 ; VS. 20. 84. • i. 8. 12 ; VS. 20. 86. • See 2. 28.

M

178 VAC [11. 28

When Vac, speaking unknown words, sat down as the charming queen
of the gods, the four milked food and milk, but where did her best portion
go?1

When Vac, speaking unknown, i. e. unintelligible, words,2 sat down as
the [charming] pleasant 3 queen of the gods, all the four quarters milked food
and waters. But where did her best portion go ? * It may be that which
goes to the earth or that which is taken away by the rays of the sun.
The following, another stanza, is addressed to her.

(Here ends the twenty-eighth section.)

The gods generated divine speech. Animals of all shapes speak it. May
that charming milch cow, in the form of speech bestowing on us strength-
giving food, easily approach us.6

The gods generated the goddess Vac.6 Animals of all shapes speak it,
i. e. animals whose sounds are articulate, and those whose sounds are
inarticulate. May that pleasant milch cow, in the form of Vac bestowing
food and juice on us, easily approach us.

'Anumati and Raka are two wives of gods,' say the etymologists.
' They are the days of full moon,' say the ritualists. It is known : that
which is the earlier day of full moon is Anumati, that which is later
is Raka.7

Anumati (approbation) is (so called) on account of approving
(anu + Vman). The following stanza is addressed to her.

(Here ends the twenty-ninth section.}

&

O Anumati, do thou approve of it and bring peace to us. Impel us for
expert judgement, prolong our lives.8

Do thou approve, O Anumati, and bring happiness to us. Bestow food
on our offspring and prolong our lives.

Edka is derived from (the verb) ra, meaning to give. The following
stanza is addressed to her.

(Here ends the thirtieth section.)

With noble praise I call upon Raka of noble invocations. Let the
blessed one hear us and wake up herself. With unbreakable needle let her
sew the work. May she give us a hero worthy of a hundredfold praise.9

1 viii. 100. 10. where do these showers go ; where do they

2 i. e. In the form of thunder. Durga. come from every year ? Durga.
8 i.e. Giving satisfaction or delight to the 6 viii. 100. 11.

whole world on account of producing rain. « Durga explains dew. as ' giver of waters *.

'Sat down,' i.e. when she begins to produce 7 AB. vii. 11 ; Sad. B. iv. 6; GB. 2. 1. 10.

rain. Durga. » AV. 7. 20. 2 ; VS. 84. 8 ; cf. Brh. D iv. 88.

4 i.e. Having caused the herbs to grow, 9 ii. 32. 4 ; AV. 7. 48. 1.

11. 33] SINIVALI 179

With excellent praise, I invoke Raka, to whom excellent invocations
are addressed. May the blessed one hear us. May she .wake up herself.
With an unbreakable needle may she sew tho; work together, i. e. function
of procreation. Sucl (needle) is derived from {the verb) siv (to sew). May
she give us a hero of a hundred gifts, wortay of praise, i. e. whose praises
should be proclaimed.

' Simvali and Kuhu are two wives of gods/ say the etymologists.
' They are the days on which the moon is invisible/ say the ritualists. It
is known : that which is the earlier day on which the moon is invisible is
Sinivali, that which is later is Kuhu.1

Sinl-vdli : sinam means food : it makes created beings strong (sindti)'t
vdlam means a particular period, and is derived from (the verb) vr (to
cover) — i.e. rich in food in that period, or hairy. Or it is (so called)
because the moon being very minute during this period is to be attended,
as it were, with a hair. The following stanza is addressed to her.
(Here ends the thirty-first section.)

0 broad-hipped Sinivali, thou who art the sister of the gods, enjoy this
oblation which is offered to thee, and grant, 0 goddess, offspring to us.2

0 Sinivali, having broad thighs. Stuka, (thigh or tuft of hair),
derived from (the verb) styai (to be heaped together), means a heap,
i. e. having a large tuft of hair, or praise. Thou art the sister of the gods.
Svasd (sister) = su -f- asd, i. e. she who sits (sidati) among her own people
(svesu). Enjoy this oblation, i. e. food. O goddess, grant us offspring.

Kuhu is derived from the verb guh (to conceal). Or (it is said) where
has she been ? Or at what place is she invoked ? Or where does she
sacrifice the offered oblation ? The following stanza is addressed to her.
(Here ends the thirty-second section.)

1 invoke again and again Kuhu of noble actions and invocations, who
knows her work, in this sacrifice. May she give us the glory of our manes:
as such, 0 goddess, we worship thee with oblation.3

I invoke Kuhu of noble deeds, to whom the actions are known, and of
noble invocations, in this sacrifice. May she give us the glory of our
manes, i. e. ancestral property or ancestral fame. 'As such, O goddess, we
worship thee with oblations ' is explained.

Yarn! has been explained.4 The following stanza is addressed to her.
(ffere ends tlie thirty-third section.)

1 AB. viii. 1 ; §ad. B. iv. 6 ; GB. 2. 1. 10. * Cf. 10. 19 ; Professor Macdonell, op. cit.,

2 ii. 32. 6 ; AV. 7. 46. 1 ; VS. 34. 10. p. 171.
8 AV. 7,47. 1.

180 URVASI [11. 34

(Embrace) another, O Yam!, another shall embrace thee as a creeper
a tree. Do thou seek his heart and he thine, with him make the blessed
contract.1

Indeed, Yami, thou wilt embrace some one else and he thee, as a creeper
does a tree. Do thou seek his heart and let him seek thine. With him
make the blessed contract, i. e. blessed and auspicious. Yarn! loved Yama
who repulsed her, such is the legend.

(Here ends the thirty-fourth section.)

Urvasi has been explained.2 The following stanza is addressed to her.
(Here ends the thirty-fifth section.

Who shone like a flash of lightning bearing to me the desired watery
(gifts). From the waters has been born a noble and strong hero. Urvasi
extends long life.:j

Who shone like a flash of lightning bringing to me the desired watery
(gifts), i. e. waters of the world of the atmosphere. When (this takes place)
then certainly is born from the waters this lord, strong hero, i. e. man, or
who is favourable to men, or the offspring of men. Well born, very nobly
born. Now Urvas*! increases long life.

Prthivi (earth) has been explained.4 The following stanza is addressed
to her.

(Here ends the thirty-sixth section.} .

There indeed, O earth, thou bearest the instrument of splitting the
mountains, O great one, and abounding in heights, thou quickenest the
earth with thy might.5

Truly thou boldest, O earth, the instrument of splitting, of rending, [of
tearing asunder] mountains, i. e. clouds, in that region, 0 great one, thou,
abounding in declivities, or in water, quickenest the earth with thy
greatness.

Indrani is the wife of Indra. The following stanza is addressed to her.
(Here ends the thirty -seventh section.}

I have heard the wife of Indra to be the most fortunate among these
women. Like others, her husband never dies from old age. Indra is
supreme over all.6

1 x. 10. 14 ; cf. AV. 18. 1. 16. « See 1. 13. 14.

2 See 5. 18; cf. Professor Macdonell, op. eit., 5 v. 84. 1.

p. 134. c x. 86. 11 ; AV. 20. 126. 11. For the

» x. 95. 10. refrain cf. Deutschland iibcr alles.

11. 42] GAURI 181

I have heard the wife of Indra to be the most fo-tunate among these
women. Never, indeed, does her husband die from o age even in extreme
years. We say this to Indra, who is supreme ove, all. The following,
another stanza, is addressed to her.

(Here ends the thirty-eighth section.)

I never rejoice, O Indrani, without my friend Vrsakapi, whose watery
and dear oblation here goes to the gods. Indra is supreme over all.1

O Indrani, I never enjoy myself without my friend Vrsakapi, whose
watery oblation, i.e. cooked in water, or seasoned with water, which is
pleasant, now goes to the gods. We say this to Indra, who is supreme
over all.

Gauri is derived from (the verb) rue, meaning to shine. This other
word gaura, which means white colour, is derived from the same root
also : it is praiseworthy. The following stanza is addressed to her.
(Here ends the thirty-ninth section.]

Fashioning waters Gauri lowed, one-footed, two-footed, aye, four-footed,
eight-footed, nine-footed, and having become thousand-syllabled in the
highest heaven.2

Fashioning, creating waters Gauri lowed. One-footed with the middle
(air). Two-footed, with the middle (air) and the sun. Four-footed, with
the quarters. Eight-footed, with the quarters and intermediate quarters.
Nine-footed, with the quarters, intermediate quarters, and the sun. Thousand-
syllabled, i. e. having much water in the highest heaven. The following,
another stanza, is addressed to her.

(Here ends the fortieth section.)

Oceans flow down from her, thereby the four quarters subsist. Thence
flows the imperishable ; on that the. entire universe lives.3

Oceans flow down from her, i.e. the clouds pour rain, and all the
created beings, dependent on the quarters, live thereby. Thence flows the
imperishable water ; on that all created beings live.

Gauh has been explained.4 The following stanza is addressed to her.
(Here ends the forty-first section.)

The cow lowed after the blinking calf. On its forehead she made the
sound hin for recognition. Longing for the flow of the warm milk-stream,
she utters a lowing sound and swells with milk.6

1 x. 86. 12; AV. 20. 126. 12. 3 i. 164. 42; AV. 9. 10. 22; 13. 1. 42.

2 i. 164. 41 ; cf. AV. 9. 10. 21. 4 See 2. 5. 5 i. 164. 28 ; cf. AV. 9. 10. 6.

182 AG5NYA [11. 4a

The cow lowed after the calf, who blinks, or who does not blink,
i. e. the sun. On its forehead she made the kin sound for recognition.
Longing for the flow, i. e. oozing, of the warm, i. e. fresh milk,1 she utters
a lowing sound and swells with milk. Or else she lows like mdyu,
i.^ejbhe sun. This is the atmospheric speech. ' This is the giver of warm
milk/ say the ritualists.

Dhenu (milch cow) is derived from (the root) dhe (to suck), or from dhi
(to nourish). The following stanza is addressed to her.
(Here ends the forty-second section.)

I call upon this milch cow which is easy to milk. The deft-handed cow-
herd shall milk her. Savitr shall generate the best stimulation. I will
well proclaim the heat kindled around us.2

I call upon this milch cow which is milked easily, and the cow-milker of
blessed hand milks her. May Savitr produce the be$t stimulation for us.
This, indeed, is the best of all stimulations, the water or milk which is
prepared with a yajus formula.

Fire is kindled all around, I will proclaim it well. This is the atmo-
spheric speech. ' This is the giver of warm milk,' say the ritualists.

AghnyoL (cow) is (so called because) she is not to be killed, (a+ Vhan), or
she is the destroyer of sin. The following stanza is addressed to her.
(Here ends the forty-third section.)

Be indeed fortunate with good pasturerhence may we also be fortunate.
Eat grass, O cow, and always drink limpid water while wandering.3

Be fortunate indeed as eating good pasture. Hence may we now be
fortunate. Eat grass, O cow ! Always drink limpid water while wandering.
The following, another stanza, is addressed to her.

(Here ends the forty-fourth section.)

Making the kin sound, the treasure queen, desiring the calf of treasures
with her mind, has approached. Let this cow yield milk for the two AsVins,
and may she grow for greater prosperity.4

The stanza is explained by the mere reading of it.

Pathyd means fortune, (so called because) it dwells in the atmosphere
the word panthois denoting atmosphere.

The following stanza is addressed to it.

(Here ends the forty-fifth section.)

1 According to Durga, « the oozing ', &c., is 8 i. 164. 40 ; AV. 7. 78. 11 ; 9. 10. 20.
the flow of rain and the evaporation of water. < 164. 27 ; AV. 7. 78. 8 ; 9. 10. 5.

2 i. 164. 26 ; AV. 7. 78. 7 ; 9. 10. 4.

11. 49] I^A 183

The fortune which comes abounding in wealth to riches is best indeed
in the distant atmosphere. May she preserve us at home and abroad. May
she, whose guardians are the gods, be easy of access.1

Fortune is indeed best in the distant atmosphere. She comes abounding
in wealth to riches, i. e. treasures which are worthy of being sought after.
May she protect us at home, i. e. in our own dwelling-place, and abroad, i. e.
in travelling to distant places. May she be easy of access. The guardian
goddess, i. e. who protects the gods, or whom the gods protect.

Usas (dawn) has been explained.2 The following stanza is addressed to
her.

(Here ends the forty-sixth section.)

Being afraid, Usas has fled from the shattered car/because the strong
bull has struck it down.3

Being afraid, Usas has fled from the shattered car, i. e. the cloud. Anas
means wind, derived from (the verb) an (to breathe). Or else it may be for
the sake of comparison, i. e. as if from the car. Anas means a car, (so called)
because rags are tied to (d-nah) it, or it may be derived from (the -verb) an,
meaning to live : it is a means of livelihood for people.4

Cloud is called anas from the same verb also. Because the strong bull,
the rainer, i. e. the atmospheric god, has struck it down. The following,
another stanza, is addressed to her.

(Here ends the forty-seventh section.)

Here lies her car, shattered and all broken into pieces. She has fled
afar.5

Here lies her car, shattered in such a manner as if it were a different car
altogether. Broken into pieces, i.e. without a single connected piece.
Dawn has fled afar, being pushed out, or being pursued.

lid has been explained.6 The following stanza is addressed to her.
(Here ends the forty-eighth section.)

May Ila, the mother of the herd, or Urvas*! praise us with the rivers.
May Urvas'i, praising with the mighty heaven, and concealing the prepared
thing of the living man, accompany us for the increase of the strength-
giving portion.7

1 x. 68. 16. were obtainable in the time of Yfiska.

« See 2. 18. B iv. 30. 11.

3 iv. 30. 10. 6 See 8. 7.

4 This shows that some sort of hackney 7 v. 41. 19 ; cf. Brh. D. v. 87.
carriages, or carriages which plied for hire,

184 RODASI [11. 49

May Ila, the mother of the herd [the mother of all], or Urvasl with
rivers praise us. Or may Urvasi, praising with the mighty heaven, i. e. the
great heaven, arid concealing the prepared thing, i. e. the ready-made thing
of the living being, [of the man.] of light, or of water, attend to the increase
of our food.

Rodasi is the wife of Rudra.1 The following stanza is addressed to her.
(Here ends the forty-ninth section.)

We invoke indeed the glorious chariot of the Maruts, wherein has stood
Rodasi, bearing delightful things, in the company of the Maruts.2

We invoke the swift, the famous chariot of the Maruts, i. e. the cloud,
wherein has stood Rodasi bearing the delightful waters, in the company of,
i. e. together with, the Maruts.

(Here ends the fiftieth section.)

CHAPTER XII

Now, therefore, (we shall deal with) the celestial deities. Of these, the
A6vins come first. The- AsVins 3 are (so called) because they two pervade
(Vas) eve